John, the apostle who wrote the last of our four Gospels, also writes the last book of the Bible: Revelation. As the opening verses explain, this work comes as a “revelation” from the Lord Jesus to the churches to show them “the things that must soon take place” (1:1). The information contained in the book was given by God the Father to the Lord Jesus (1:1). Jesus, in turn, “made it known” by sending “his angel” to the apostle John who wrote it down for the “seven churches” (1:1, 4).
The content of the book is not only meant to reveal future events (1:1), it is intended as a “blessing” for all who read it, hear it read, and “keep what is written in it” (1:3). This blessing comes with a sense of urgency; John informs his readers that “the time is near” 1:3).
John begins by sending a grace-filled greeting to the recipients of the book, the “seven churches that are in Asia” (1:4). He blesses them with the “grace” and “peace” that come from the Triune God: “from him who is to and who was and who is to come [God the Father], and from the seven spirits who are before his throne [the Holy Spirit], and from Jesus Christ, the faithful witness, the firstborn of the dead and the ruler of kings on earth” (1:4-5). John’s greeting not only blesses the Christians in the churches, it gives “glory” to the Lord Jesus (1:6). Jesus is honoured as the one “who loves us and has freed us from our sins by his blood and made us “a kingdom, priests to his God and Father” (1:5-6). John declares a truth which will prove central and climactic for this entire book: “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” (1:7). Jesus’ second advent will be a global event for all people (“every eye”) but not a joyful event for many (“all tribes . . . will wail”).
John tells us how this stunning revelation was given to him. He received it while exiled on the island of Patmos, a small Greek island in the Aegean Sea. John had been banished to this remote island “on account of the Word of God and the testimony of Jesus” (1:9). One Sunday (the “Lord’s Day”—1:10), while he was “in the Spirit” (New Living Translation takes this to mean “worshipping in the Spirit”—1:10), he heard a voice behind him ring out (”like a trumpet”) with these words: “Write what you see in a book and send it to the seven churches” (1:11).
As John turns around to see the One speaking to Him, he comes face to face with the risen Lord Jesus, standing in the midst of “seven golden lampstands” (1:12). Jesus shines in His heavenly glory, the kind of glory John had briefly glimpsed on the Mount of Transfiguration (Matt 17:1-2). Jesus wears a “long robe with a golden sash around his chest” (1:13). His hair is white like wool or snow, His eyes a “flame of fire” (1:14). His feet shine like “burnished bronze” and His “voice” sounds like the “roar of many waters” (1:15). In His hand, Jesus holds “seven stars” and from His mouth comes a “sharp two-edged sword” (1:16). His face shone “like the sun shining in full strength” (1:16).
Overwhelmed by the glory of Jesus, John falls to the ground as though dead (1:17). Jesus touches him (“laid his right hand on me”—1:17), comforting him with the words “Fear not” (1:17). Jesus, who has already been introduced as the “faithful witness, the firstborn of the dead, and the ruler of kings on earth” (1:5), now describes Himself to John as “the first and the last, and the living one. I died; and behold I am alive forevermore, and I have the keys of Death and Hades” (1:17-18).
The risen, glorious Lord now commands John to write down “the things that you have seen, the things that are and those that are to take place after this” (1:19). In these words, we find an overview and outline of the revelation Jesus is about to give: John’s mission is to communicate to the churches what he has already seen (the vision of the risen Christ; Revelation 1), the reality of what is going on in the churches at the present time (Revelation 2-3), and what those in the churches can expect to happen in the future (Revelation 4-22).
Jesus also reveals the meaning of the lampstands and stars that John is seeing. The seven golden lampstands “are the seven churches” already mentioned in 1:11 and specifically addressed in chapters 2-3. The seven stars are the “angels (or messengers) of the seven churches” (1:20). The fact that these stars are in Jesus’ “right hand” (1:20) points to His authority and control over them. Jesus is not only the ruler of kings on earth (1:5), He is also the Lord of the churches on earth. While the revelation He will give of the future encompasses the entire world, Jesus’ specific focus concerns His Church.
What is Revealed about Jesus?
Jesus is the faithful witness who died for our sins, rose from the dead, and reigns forever. In his greeting to the seven churches, John describes Jesus as “the faithful witness, the first-born of the dead, and the ruler of kings on earth” (1:5). As the Greek word for witness (μάρτυς, martys) can mean martyr, we have an implied reference to Jesus’ death. Later in the same verse, John makes this inference explicit by asserting Jesus “freed us from our sins by his blood” (1:5). Jesus’ resurrection is also highlighted when John calls Him “the first-born of the dead” (1:5). The resurrection theme also comes through when Jesus describes Himself as the one who “died, and behold I am alive forever more” (1:18). Having died and risen, Jesus has ascended to the place of “glory and dominion” (1:6) as the “ruler of kings on earth” (1:5) and the One who has “the keys of Death and Hades” (1:18). His sacrificial, martyr’s death and resurrection make Him the “Lamb” which “had been slain” (5:6), the only One worthy to open the scroll and reveal God’s plan for the finale of history (5:9-10).
Jesus shines with overwhelming glory in His resurrection body. John knew Jesus during His earthly ministry. Apart from a few brief moments on the Mount of Transfiguration, Jesus looked “ordinary”. As Isaiah had predicted, Jesus “had no form or majesty that we should look at him, and no beauty that we should desire him (Isa 53:2). Now, John sees a vision of the risen Christ that is anything but ordinary. Jesus shines with an unearthly brilliance that literally knocks John off his feet (“I fell at his feet as though dead”—1:17). Whereas He was manhandled and crucified during His earthly ministry, Jesus now stands as the glorious “son of man” (Rev 1:13; Daniel 7:13). Jesus’ true colours, once hidden, now shine for “every eye” to see (1:7; Zec 12:10). Jesus’ glory—the glory He had with the Father “before the foundation of the world”— will be forever seen by His followers in our eternal Home (Rev 21:22; John 17:24).
Jesus shows extraordinary grace to His fearful followers. As John lies facedown before Him, Jesus reaches out to touch him (“he laid his right hand on me”—1:17) and speaks comforting words: “Fear not” (1:17). John need not cower though he must obey. John sat close to Jesus at the Last Supper (“at Jesus’ side”—John 13:23); now Jesus comes close to John on Patmos. The “disciple whom Jesus loved” (John 21:20) is still loved by His Lord (“to him who loves us”—1:5). No wonder John begins his greeting to the churches with the welcome words, “Grace to you” (1:4).
Jesus’ focus for the future centres on His Church. While the revelation Jesus gives to John encompasses the entire world, Jesus’ specific focus centers on the believers in His churches. The opening verse tells us this revelation from Jesus is given to “show to his servants the things that must soon take place” (1:1). When John first sees the risen Lord, He stands among seven golden lampstands, representing seven local churches (1:12, 20). Those who make up His churches—though stumbling and struggling as we will see in chapters 2-3—remain the ones He “loves” (1:5).
Describing Jesus and His revelation to the churches requires both literal and symbolic language. Chapter 1 introduces a reality that shapes John’s writing of this book. To faithfully and accurately convey what he sees and hears, John will combine literal and symbolic language. Some of his words will be readily understood in a literal manner (a long robe, a golden sash, white hair); some of what he writes will only make sense when taken symbolically (stars in Jesus’ hand; a sword in Jesus’ mouth). This combination of literal and symbolic, especially when describing the future, places John’s book in the genre called “apocalyptic.” Thankfully, the Old Testament prepares us to understand this type of biblical literature by giving us the books of Daniel and Zechariah. As we work through the book of Revelation, we must be prepared for this blending of literal and symbolic language. We will also need to discern how symbolic sections should be interpreted if we are to rightly understand John’s book.
How Can We Keep the Words of this Prophecy?
We should expect a blessing for reading and keeping this book of prophecy. The revelation from Jesus Christ about Himself and His ultimate victory come with a built-in blessing for one who “reads aloud the words of this prophecy” and those who “hear” and “keep what is written in it” (1:3; keeping means obeying, see John 14:15, 21). Here is a reminder that Revelation was given to bless us, not baffle or bruise us. If we approach this book in a way that brings a battle (fighting over its meaning) rather than a blessing (uniting over its message), we are not reading or heeding it in the way Jesus intends.
We should view our own history and world history through the lens of this prophecy. Over the centuries, Christians have differed (and often divided) over how to understand the book’s vision of “the things that must soon take place” (1:1). Three major views or interpretive approaches have developed: 1) The preterist approach contends the events described in the book have already happened (with the possible exception of chapters 20-22), especially in the destruction of Jerusalem in 70 AD (Note: “preterist” is from a Latin word that means “past”). The idealist (or symbolic) view believes Revelation was not written to lay out a road map for world history. Instead, it symbolically depicts the ongoing, ever-present conflict between the Dragon (Satan) and the Lamb (Jesus). The futurist view asserts that, beginning in chapter 6, the book presents, in both literal and symbolic language, events that will occur at the finale of history.
| Primary Orientation | Focus | Value | |
| Preterist | Past | First century events (except for Rev 20-22) | Provides lessons for believers today |
| Idealist (Symbolic) | Present | Not tied to specific historical events; ongoing conflict through all centuries | Provides lessons for believers today |
| Futurist | Future | End times events (chapters 6-22) | Provides a road map for end times and also lessons for believers today |
After considering these three approaches to the book, I find the futurist view most compelling. The futurist approach lines up with Old Testament prophecies related to the final Day of the Lord (especially in Daniel, Zechariah). the futurist view also harmonizes well with New Testament’s teaching on the Lord Jesus’ second coming (Jesus’ Olivet Discourse in Matthew 24-25; Paul’s letters to the Thessalonians). However, while I embrace a futurist reading of Revelation, I believe the idealist (symbolic) view makes a valid point: the conflict of kingdoms (Satan and Christ) is not restricted to the climax of history. The war between the Dragon and the followers of the Lamb rages continually. For this reason, we should look to the book of Revelation for help in living faithfully and courageously now. We need the sobering and strengthening reminders found in this powerful book to help us “keep” the words of this prophecy as faithful witnesses for Jesus (1:3; 22:7, 9). My primary intention in writing this companion reader for the book of Revelation stems from a desire to spur myself and other believers to live courageously for Christ as we anticipate and await His final coming.
Reflection Questions
- Why is it important to know that Jesus shines with overwhelming glory and yet still shows extraordinary grace? Do you see him as both glorious and gracious?
- Which of the three main interpretive approaches (Preterist, Idealist, Futurist) best describe how you’ve understood the book of Revelation?
- Given the fact that Christians have different interpretive approaches to the Book of Revelation (Preterist, Idealist, Futurist), how can we ensure the book is a spiritual blessing (1:3) and not just an interpretive battleground?