Apocalipse 1
George MacDonald · Citado em PreceptAustin
Apocalipse 1
MacDonald - Grace means the undeserved favor of God and the strength that is needed in the Christian life day by day. Peace is the resulting calm that enables the believer to face persecution, sorrow, and even death itself. Grace and peace are said to come from the Trinity. From Him Who is and Who was and Who is to come (literally - “Him Who is, and Who was, and Who is coming”), and from the seven (hepta) Spirits (pneuma) who are before His throne (throne) - The Source of grace and peace is ("from") the God of all grace (1Pe 5:10) and from the Holy Spirit, Who is the "Spirit of grace" (Heb 10:29, cf Spirit and peace = Ro 8:6, Ro 14:17, Ro 15:13, Gal 5:22). But to Whom does this "Him" refer, the Father or the Son? Letting context rule the interpretation would be the Father, as the Son is mentioned separately in Rev 1:5 ("and from Jesus Christ"). Notice the three uses of "from," so what John is saying is this book is from all Three members of the Trinity and similarly the source of grace and peace is the Father, the Spirit and the Son. It is notable that Him Who is and who was and who is to come refers here to the Father and in Rev 1:8 the same description refers to the Son, which should not surprise or disturb us because Jesus Himself said "I and the Father are one." (Jn 10:30). Seven Spirits is clearly figurative language, as there is only one Holy Spirit. Here the Seven would refer to the perfection or completeness of the Holy Spirit. Why does this description say it is the Father "Who is to come" for we know it is the Son in the same description in Rev 1:8? The answer surely reflects the oneness of the Father and the Son. Yes it is the Son Who returns, but as Jesus said "I and the Father are one." (Jn 10:30). This is a mystery we cannot fully comprehend now. Swindoll on Him Who is and Who was and Who is to come - We see this same description in the song of the four living creatures in 4:8. As an allusion to the divine name “I AM” in Exodus 3:14, it indicates God’s complete transcendence over all history—past, present, and future.4 God is just as much in control of our unknown future and unnerving present as He is of our unpleasant past. (Insights on Revelation) Seven Spirits as noted is clearly figurative but even someone who is generally quite literal, Dr Henry Morris (p 1428 Defender's Study Bible) seems to let his imagination roam writing "This sevenfold nature of the Spirit presumably speaks of His ministry in the whole world." Be a Berean (Acts 17:11+) and ask if there is anything in the context that would lead to that interpretation? Please write me if you find something to support this interpretation. Some commentaries say the 7 spirits are "little s" spirits or angels. Remembering that context is the key to accurate interpretation, what truth makes that very unlikely? The context (always "king" in interpretation) says that the Seven Spirits are a source for grace and peace, something angels do not do. Note carefully the three successive uses of "from" - from Him (the Father)....from the seven Spirits ("sevenfold Spirit" - NLT)....from Jesus Christ (Rev 1:5). Something is from the Father and the Son, which makes the middle designation as "seven angels" incongruous to say the least. And where in Scripture do we see that specific statement that grace and peace (or each by itself) is "from" angels? Angels are ministers and messengers but they are not the source. Come, Holy Ghost, our souls inspire And lighten with celestial fire; Thou the anointing Spirit art, Who dost thy sevenfold gifts impart.
Apocalipse 1
MacDonald adds that John "here links tribulation, perseverance (patience), and the kingdom. Paul similarly linked them in Acts 14:22 when he exhorted the saints to "continue in the faith,... saying, 'We must through many tribulations enter the kingdom of God.'" The tribulation (thlipsis) - He is not referring to the "Great Tribulation" (which is the last 3.5 years of Daniel's Seventieth Week = the entire 7 year period) at the end of this present evil age, but is describing the afflictions which are promised to the person who has received Christ as Savior and Lord (Acts 14:22, Php 1:29). As Paul wrote to Timothy "Indeed, all who desire to live godly in Christ Jesus will be persecuted." (2 Ti 3:12+). At this time in the first century AD, the Roman Caesars claimed divinity and were honored by the pagans as "Lord." This is something Christians could never acquiesce to and as a result they were often subjected to affliction. At the time of this writing the Roman emperor was Domitian (81-96 AD) who considered Christianity a threat to his Empire and this resulted in tribulation for believers. John was on the Island of Patmos because he had been exiled by the Roman Empire. The same word for tribulation is used twice in Jesus' description of the church at Smyrna (Rev 2:9,10+) to describe the persecution the believers suffered because of their belief in Christ. Jesus had warned His disciples (and us) "These things (Jn 14-16) I have spoken to you, so that in Me you may have peace. In the world you have tribulation (THIS IS HIS PROMISE), but take courage (THIS IS HIS ENCOURAGEMENT); I have overcome the world (THIS IS VICTORY - cf 1 Jn 5:4-5+).” Persecutions in the Early Church Source: Insights on Revelation - Swindoll Brian Bell on tribulation - There was already persecution taking place (95 AD) Nero (click description) started it in 64 AD (ED: SEE CHART ABOVE). Son after Peter and Paul were killed. Rome was beginning to exalt the emperor as a semi-divine being. he Christian faith was already illegal. It was the emperor Domitian (click description) who banished John there as a punishment for his “seditious/rebellious” preaching in Ephesus (where he pastored), and as a quarantine to inhibit the further spread of the gospel. Charles Swindoll (see Insights on Revelation ) on DOMITIAN’S PERSECUTION IN HISTORICAL PERSPECTIVE - Throughout the history of the church, Christianity has suffered various degrees of persecution. Historians identify two major worldwide, official attacks on the church by the Roman Empire: the first by Emperor Decius in the AD 250s, the second about fifty years later under Diocletian. This latter, brutal persecution ended with the Edict of Milan of 313, in which Emperor Constantine put an end to official Roman persecution of Christianity. The following chart indicates major and minor persecutions in the early church, with a general indication of their intensity. Local persecutions, however, both preceded and followed those major upheavals. In fact, in the years immediately following the resurrection and ascension of Christ, the church suffered opposition and persecution by both local synagogue leaders as well as Gentile authorities. In the late 60s, Nero persecuted the church in Rome, executing Peter and Paul as well as many other Christians. Thirty years later, a persecution arose under Domitian, in which a primary target was one of the last known surviving apostles, John. Tradition has it that Roman authorities attempted to boil him in oil, but he was miraculously preserved, which baffled and frightened the superstitious officials. John was then exiled to Patmos because of his testimony of Jesus Christ. Domitian, afraid of the kingdom of God and wanting to rid the world of any threats to his own power, sought out the known descendants of King David. He called in two grandsons of Jesus’ brother Jude for questioning regarding the nature of Christ’s kingdom and whether they were heirs to the throne. To Domitian’s surprise, however, these Jewish Christian relatives of Jesus explained that the kingdom they believed in and proclaimed was not earthly but heavenly, and it was to be established at the end of the world. Additionally, the two had little monetary worth. After showing the emperor their empty pockets, he released them from custody. John soon returned from exile and directed the churches of Asia until his death after the crowning of Emperor Trajan in AD 98. (See an early account in Eusebius of Caesarea, Ecclesiastical History 3.17–20 - scroll down the page for 3:17.) Wikipedia article - Persecution of Christians in the Roman Empire (refer to chart above) - Christians were persecuted, sporadically and usually locally, throughout the Roman Empire, beginning in the 1st century AD and ending in the 4th century. Originally a polytheistic empire in the traditions of Roman paganism and the Hellenistic religion, as Christianity spread through the empire, it came into ideological conflict with the imperial cult of ancient Rome. Pagan practices such as making sacrifices to the deified emperors or other gods were abhorrent to Christians as their beliefs prohibited idolatry. The state and other members of civic society punished Christians for treason, various rumored crimes, illegal assembly, and for introducing an alien cult that led to Roman apostasy.[1] The first, localized Neronian persecution occurred under Emperor Nero (r. 54–68) in Rome. (According to some historians, Jews and Christians were heavily persecuted toward the end of Domitian's reign (89-96).[82] The Book of Revelation, which mentions at least one instance of martyrdom (Rev 2:13; cf. Rev 6:9), is thought by many scholars to have been written during Domitian's reign) A more general persecution occurred during the reign of Marcus Aurelius (r. 161–180).[2] After a lull, persecution resumed under Emperors Decius (r. 249–251) and Trebonianus Gallus (r. 251–253). The Decian persecution was particularly extensive. The persecution of Emperor Valerian (r. 253–260) ceased with his notable capture by the Sasanian Empire's Shapur I (r. 240–270) at the Battle of Edessa during the Roman–Persian Wars. His successor, Gallienus (r. 253–268), halted the persecutions. The Augustus Diocletian (r. 283–305) began the Diocletianic persecution, the final general persecution of Christians, which continued to be enforced in parts of the empire until the Augustus Galerius (r. 310–313) issued the Edict of Serdica and the Augustus Maximinus Daia (r. 310–313) died. After Constantine the Great (r. 306–337) defeated his rival Maxentius (r. 306–312) at the Battle of the Milvian Bridge in October 312, he and his co-emperor, Licinius, issued the Edict of Milan (313), which permitted all religions, including Christianity, to be tolerated. And kingdom (basileia) - Here kingdom refers the Kingdom of God (and of His Son Who is King of that Kingdom - cf Rev 19:16), and which stood in direct opposition to the pagan Kingdom of Rome which was under the dominion of the prince of the power of the air, Satan (Eph 2:2+). Paul describes our new kingdom status as believers writing that God "has rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in Whom we have redemption, the forgiveness of sins." (Col 1:13-14+). And perseverance (hupomone) - As discussed above this description is intimately related to the first two descriptions, tribulation and kingdom, because it describes patiently enduring affliction and suffering (tribulation) which is the lot of all who have been delivered from "from darkness to light and from the dominion of Satan to God (Kingdom)." (Acts 26:18+). Notice that this is not believers simply having an attitude of "grin and bear" the suffering, but is in fact a gift from God "Who gives perseverance (hupomone) and encouragement." (Ro 15:5+, read also Col 1:11+ where hupomone or steadfastness is the result of divine strengthening). As Richison says this Greek word "carries the ideas of tenacity. God gives those who walk by faith a bulldog-like tenacity of soul." And where does this "tenacity," this perseverance come from in context? The last phrase says it is in (locative of sphere) Jesus (Iesous). Jesus is the ultimate Source through His Spirit's provision of supernatural power to persevere under afflictions that come on us because we bear His Name (see also 1 Th 1:3+ = "steadfastness of hope in our Lord Jesus Christ", 2 Th 3:5 = "steadfastness of Christ"). Luke links these ideas together in Acts 14:21-22+ writing "After they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, 22 strengthening the souls of the disciples, encouraging them to continue in the faith (AKA PERSEVERANCE), and saying, “Through many tribulations we must enter the kingdom of God.” which are in Jesus - In Jesus, because we are IN covenant with Him, He is our Provider and our Protector and ultimately our Prize! Nothing can separate us from the love of God which is in Christ Jesus! (Ro 8:39+) "All this is possible only “in Jesus” (en Iēsou), a phrase on a par with Paul’s common en Christōi (in Christ), repeated in Rev 14:13. Cf. Rev 3:20 and 2 Th 3:5." Island of Patmos Was on the island called Patmos (Patmos - Wikipedia) - A small crescent shaped little Island of Greece (in-between Athens & Turkey). A rocky island 10 miles long and 6 miles wide, in the Aegean Sea. [pop. 2600 in 1995] Rome had a penal camp there where the prisoners labored in the mines, mining marble. More literally “I came to be." "Patmos is a rocky sparsely settled island some ten miles long and half that wide, one of the Sporades group in the Aegean Sea, south of Miletus." (Robertson) Because - Term of explanation. What is John explaining? In context he is explaining why he is on Patmos and it was not for a vacation to get a suntan. John gives us two reasons for his presence on Patmos. Of the word of God and the testimony (marturia/martyria) of Jesus - Two reasons are given for John's exile on Patmos (1) the Word of God which he undoubtedly was proclaiming which countered the word of Caesar. Richison adds "John came under persecution for taking a stand on the Word of God. He was faithful to the Word. He did not compromise it." (2) Second, the testimony of Jesus which refers to John's testimony about Jesus (which is obviously related to the Word of God). The NLT paraphrases it "I was exiled to the island of Patmos for preaching the word of God and for my testimony about Jesus." (Rev 1:9NLT) 🙏 THOUGHT - Have you ever been figuratively speaking on the "isle of Patmos" to speaking the Word of God (especially the Gospel) or giving your testimony to unbelievers (John was there because he had addressed unbelievers). Do we understand what it means to count the cost to follow our glorious Lord? Has it ever cost you? As John wrote this verse, he must have remembered the words of Jesus he had recorded in his gospel... "Remember (present imperative see our need to depend on the Holy Spirit to obey) the word that I said to you, 'A slave is not greater than his master.' If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also. (John 15:20). Comment - JOHN REMEMBERED! This reminds me of Paul's words to Timothy Therefore (IN VIEW OF WHAT TIMOTHY HAD BEEN GRANTED - 2 Ti 1:7+) do not be ashamed of the testimony (marturion/martyrion) of our Lord or of me His prisoner, but join with me in suffering (aorist imperative see our need to depend on the Holy Spirit to obey) for the gospel (HOW IS THIS POSSIBLE?) according to the power (dunamis - SUPERNATURAL POWER OF THE INDWELLING ENERGIZING SPIRIT) of God, (2 Timothy 1:8+) (Compare the ability to persevere IN JESUS as described above). God turned his bondage into a blessing Strauss comments that John "himself was sent in chains as a prisoner to the small and dreary island called Patmos, about twenty-five miles off the coast of Asia Minor, in the Aegean Sea. It was while he was there that God turned his bondage into a blessing. The Patmos of persecution became to John the open door for service. The chains of pagan Rome bound his body but they could not bind his soul. Shut off from the rest of the world, he entered into a (DEPTH OR DEGREE OF) communion with his Lord he had never known before." (Borrow The Book of the Revelation: Outlined Studies) Brother (80)(adelphos from a = denotes unity + delphus = a womb) literally means brother referring to a physical brother or figuratively as in the present context referring to a brother in the spiritual sense, born by the same Spirit into the family of God. Adelphos in the Revelation - Rev. 1:9; Rev. 6:11; Rev. 12:10; Rev. 19:10; Rev. 22:9 Fellow partaker (4791)(sugkoinonos from sun/syn = with + koinonos = partaker, sharer) is one who takes part in something along with another. A fellow participant. A partner. "Everywhere the word group (koinonos) appears it connotes the idea of community togetherness and mutual participation in the family of God and Christ. Such “fellowship” is first with God and then with one another." (Osborne) Four uses in NT - Rom. 11:17; 1 Co. 9:23 = "I do all things for the sake of the gospel, so that I may become a fellow partaker of it."; Phil. 1:7; Rev. 1:9 Tribulation (2347)(thlipsis from thlibo = to crush, press together, squash, hem in, compress, squeeze in turn derived from thláo = to break) originally expressed sheer, physical pressure on a man. Thlipsis is a strong term which does not refer to minor inconveniences, but to real hardships. Medically thlipsis was used of the pulse (pressure). It is a pressing together as of grapes. It conveys the idea of being squeezed or placed under pressure or crushed beneath a weight. When, according to the ancient law of England, those who willfully refused to plead guilty, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally thlipsis. The iron cage was stenochoria (see below). Figuratively thlipsis pictures one being "crushed" by intense pressure, difficult circumstances, suffering or trouble pressing upon them from without. Thus persecution, affliction, distress, opposition or tribulation, all press hard on one's soul. Thlipsis does not refer to mild discomfort but to great difficulty. In Scripture the thlipsis is most often used of outward difficulties, but it is also used of emotional stress and sorrows which "weighs down" a man’s spirit like the sorrows and burden his heart. The English word "tribulation" is derived from the Latin word tribulum (literally a thing with teeth that tears), which was a heavy piece of timber with spikes in it, used for threshing the corn or grain. The tribulum was drawn over the grain and it separated the wheat from the chaff. As believers experience the "tribulum" of tribulations, and depend on God’s grace, the trials purify us and rid us of the chaff. Thlipsis 5x in Revelation -Rev. 1:9; Rev. 2:9; Rev. 2:10; Rev. 2:22; Rev. 7:14 Perseverance (5281)(hupomone from hupo = under + meno = stay, remain, abide) literally means abiding under. The root idea of hupomone is to remain under some discipline, subjecting one’s self to something which demands the submission of one's will to something against which one naturally would draw way from. It portrays a picture of steadfastly and unflinchingly bearing up under a heavy load and describes that quality of character which does not allow one to surrender to circumstances or succumb under trial. The picture is that of steadfastness, constancy and endurance. It has in it a forward look, the ability to focus on what is beyond the current pressures (eg Jesus "Who for the joy set before Him endured [verb form hupomeno] the Cross despising the shame" see notes on Hebrews 12:2). Hupomone in the Revelation - Rev. 1:9; Rev. 2:2; Rev. 2:3; Rev. 2:19; Rev. 3:10; Rev. 13:10; Rev. 14:12 Word (matter, message, news, reason, saying, statement, utterance) (3056) logos from légō = to speak with words; English = logic, logical) means something said and describes a communication whereby the mind finds expression in words. Although Lógos is most often translated word which Webster defines as "something that is said, a statement, an utterance", the Greek understanding of lógos is somewhat more complex. See discussion of "The Logos" (Jesus Christ) in John 1:14-Commentary Logos in the Revelation - Rev. 1:2; Rev. 1:3; Rev. 1:9; Rev. 3:8; Rev. 3:10; Rev. 6:9; Rev. 12:11; Rev. 17:17; Rev. 19:9; Rev. 19:13; Rev. 20:4; Rev. 21:5; Rev. 22:6; Rev. 22:7; Rev. 22:9; Rev. 22:10; Rev. 22:18; Rev. 22:19 In the Greek mind and as used by secular and philosophical Greek writers, lógos did not mean merely the name of an object but was an expression of the thought behind that object's name. Let me illustrate this somewhat subtle nuance in the meaning of lógos with an example from the Septuagint (LXX) (Greek of the Hebrew OT) in which lógos is used in the well known phrase the Ten Commandments. The Septuagint translates this phrase using the word lógos as “the ten (deka) words (logoi)” (Ex 34:28), this phrase giving us the familiar term Decalogue. Clearly each of the "Ten Commandments" is not just words but words which express a thought or concept behind those words. This then is the essence of the meaning of lógos and so it should not be surprising that depending on the context lógos is translated with words such as "saying, instruction, message, news, preaching, question, statement, teaching, etc". This understanding of lógos also helps understand John's repeated usage of this Greek word as a synonym for the second Person of the Godhead, the Lord Jesus Christ (see related discussion). Lógos then is a general term for speaking, but always used for speaking with rational content. Lógos is a word uttered by the human voice which embodies an underlying concept or idea. When one has spoken the sum total of their thoughts concerning something, they have given to their hearer a total concept of that thing. Thus the word lógos conveys the idea of “a total concept” of anything. Lógos means the word or outward form by which the inward thought is expressed and made known. It can also refer to the inward thought or reason itself. Note then that lógos does not refer merely to a part of speech but to a concept or idea. In other words, in classical Greek, lógos never meant just a word in the grammatical sense as the mere name of a thing, but rather the thing referred to, the material, not the formal part. In fact, the Greek language has 3 other words (rhema, onoma, epos) which designate a word in its grammatical sense. Lógos refers to the total expression whereas rhema (see word study) for example is used of a part of speech in a sentence. In other words rhema, emphasizes the parts rather than the whole. Revelation 1:10 I was in the Spirit on the Lord's day, and I heard behind me a loud voice like the sound of a trumpet, NET Revelation 1:10 I was in the Spirit on the Lord's Day when I heard behind me a loud voice like a trumpet, NLT Revelation 1:10 It was the Lord's Day, and I was worshiping in the Spirit. Suddenly, I heard behind me a loud voice like a trumpet blast. ESV Revelation 1:10 I was in the Spirit on the Lord's day, and I heard behind me a loud voice like a trumpet NIV Revelation 1:10 On the Lord's Day I was in the Spirit, and I heard behind me a loud voice like a trumpet, GNT Revelation 1:10 ἐγενόμην ἐν πνεύματι ἐν τῇ κυριακῇ ἡμέρᾳ καὶ ἤκουσα ὀπίσω μου φωνὴν μεγάλην ὡς σάλπιγγος KJV Revelation 1:10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, ASV Revelation 1:10 I was in the Spirit on the Lord's day, and I heard behind me a great voice, as of a trumpet CSB Revelation 1:10 I was in the Spirit on the Lord's day, and I heard a loud voice behind me like a trumpet NKJ Revelation 1:10 I was in the Spirit on the Lord's Day, and I heard behind me a loud voice, as of a trumpet, NRS Revelation 1:10 I was in the spirit on the Lord's day, and I heard behind me a loud voice like a trumpet YLT Revelation 1:10 I was in the Spirit on the Lord's-day, and I heard behind me a great voice, as of a trumpet, saying, I was in the Spirit : Rev 4:2 17:3 21:10 Mt 22:43 Ac 10:10-33 2Co 12:2-4 on the Lord's day: Joh 20:19,26 Ac 20:7 1Co 16:2 like the sound of a trumpet: Rev 4:1 Rev 10:3-8 "Loud Voice" Gk "Megas + Phone" JOHN WAS IN THE SPIRIT I was in the Spirit (pneuma - see sermon) on the Lord's day - Thankfully almost all the translations capitalize "Spirit" (exception NRSV!) While I think "in the Spirit" in this context was a unique and special variation of being in the Spirit, but the fact is that if we are not living in the Spirit, the only source of power we have is our fallen flesh. So my contention is that believer's must continually be in the Spirit. We have just seen that John's perseverance was in Jesus (Rev 1:9). In the Spirit speaks of one's "position" in (en) which identifies the so-called locative of sphere, which in simple terms describes one as being in the "atmosphere of" or under the influence of something, in this context the influence (and power) of the Spirit. A fish stays in the water, the atmosphere in which he lives. John says that in a unique and special way he is in the presence, power, influence, etc of the Holy Spirit. This is his supernatural position, but it is one which believers are to pray (supernaturally energized to pray) without ceasing as Paul exhorted the believers in Ephesus "With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints." (Eph 6:18) Note the "all's"! So while "in the Spirit" is to be the believer's position all day long, there is clearly something unique about John's being "in the Spirit." Brian Bell on in the Spirit - every Christian lives in 2 locations! John was in Patmos & in the Spirit. [a human environment, & a heavenly one] ILLUSTRATION - A Christian was asked if he was you going to heaven. To which he replied, “I live there”! Was he right? Well, a workman had a little store in which he cobbled shoes. He also had an apartment upstairs over his shop. Someone asked him about his situation. “I work down here,” he said, “but I live up there!” - That’s it!!! Walvoord on in the Spirit - “Carried beyond normal sense into a state where God could reveal supernaturally the contents of this book. Such was the experience of Ezekiel (Ezek. 2:2; 3:12, 14; etc.), Peter (Acts 10:10–11; 11:5), and Paul (Acts 22:17–18).” (Revelation 1: Introduction) MacArthur on in the Spirit - John received his vision while he was in the Spirit; his experience transcended the bounds of normal human apprehension. Under the Holy Spirit’s control, John was transported to a plane of experience and perception beyond that of the human senses. In that state, God supernaturally revealed things to him. Ezekiel (Ezek. 2:2; 3:12, 14), Peter (Acts 10:9ff.), and Paul (Acts 22:17–21; 2 Cor. 12:1ff.) had similar experiences. (See Revelation Commentary) MacDonald has a comment on in the Spirit that gives us a very practical application - John was in the Spirit, that is, walking in unclouded fellowship with Him and thus in a position to receive divine communications. This reminds us that a person must be near to hear. "The secret (intimacy) of the Lord is with those who fear Him" (Ps. 25:14+). Bishop Trench helps understand "in the Spirit" in the context of the Revelation writing "In one sense the faithful are always ‘in the Spirit;’ they are ‘spiritual’ (1Co 3:1, 15), are ‘led by the Spirit’ (Ro 8:14) and ‘walk in the Spirit’ (Gal. 5:16, 25). But here, and in Rev 4:2; Rev 21:10 (cf. Ezek. 40:2, ‘in the visions of God’), the words are used in an eminent and peculiar sense; they describe not the habitual condition of faithful men, but an exceptional state, differing from the other not in degree only, but in kind; a condition in which there is a suspension of all the motions and faculties of the natural life; that a higher life may be called, during and through this suspension, into a preternatural activity. It is the state of trance or ecstasy, that is, of standing out of oneself," (Online "Commentary on the epistles to the seven churches in Asia : Revelation II, III") In the Spirit is found 20x/20v, and 4x in Revelation - Matt. 22:43; Lk. 1:17; Lk. 2:27; Acts 19:21; Rom. 8:9; 1 Co. 6:11; 1 Co. 14:16; Eph. 2:22; Eph. 3:5; Eph. 4:23; Eph. 6:18; Phil. 3:3; Col. 1:8; 1 Tim. 3:16; 1 Pet. 3:18; 1 Pet. 4:6; Rev. 1:10; Rev. 4:2; Rev. 17:3; Rev. 21:10 Revelation 4:1 After these things I looked, and behold, a door standing open in heaven, and the first voice which I had heard, like the sound of a trumpet speaking with me, said, “Come up here, and I will show you what must take place after these things.” 2 Immediately I was in the Spirit; and behold, a throne was standing in heaven, and One sitting on the throne. Revelation 17:3 And he carried me away in the Spirit into a wilderness; and I saw a woman sitting on a scarlet beast, full of blasphemous names, having seven heads and ten horns. Revelation 21:10 And he carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God,
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MacDonald - First of all, he speaks of the Savior as the One who loved us (loves us, margin ) and washed us from our sins in His own blood. Note the tenses of the verbs: loves, a present, continuous action; washed, a past, completed work. Note too the order: He loves us, and indeed loved us long before He washed us. And note the price He paid: His own blood. Honest self-evaluation forces us to confess that the cost was too high. We did not deserve to be washed at such an exorbitant price.. J. A. Seiss said: “We are apt to think of the great love of God as past; as having spent its greatest force, and reached its highest culmination, when He gave His only begotten Son to humiliation and death in our behalf. But in this we are mistaken. That love is a present love, and is as full force at this moment as when it delivered up Jesus to the horrors which overwhelmed Him on the cross.” (Revelation 1:4-8) Lehman Strauss on loves us - Paul prayed that we might be able to comprehend that love in its four dimensions (Ephesians 3:17–19+). (PAUL PRAYS) that He (GOD THE FATHER) would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man, 17 so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love, 18 may be able to comprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God. (NLT OF VERSE 19 - May you experience the love of Christ, though it is so great you will never fully understand it.) By (en - in) His blood - He paid the price of redemption to release us from captivity to Sin (1Pe 1:18-19+). Paul writes "the law (principle) of the Spirit of life in Christ Jesus has set you free from the law (principle) of sin and of death." (Ro 8:2+) John emphasizes the blood of Christ (the Lamb) again in Rev 5:9 (purchased) and Rev 12:11 (enabled us to overcome). He paid a debt He did not owe because We had a debt we could not pay! O HOW HE LOVES YOU AND ME Oh, how He loves you and me, Oh, how He loves you and me. He gave His life, what more could He give; Oh, how He loves you, Oh, how He loves me, Oh, how He loves you and me. Jesus to Calv'ry did go, His love for mankind to show. What He did there brought hope from despair. Oh, how He loves you, Oh, how He loves me, Oh how He loves you and me. ILLUSTRATION - Like the man who took pride in how his beautiful white highland terrier was. One day when after a fresh blanket of snow saw a dog running in front of his home & thought, “who’s drab-looking dog is that?” then realized it was his well groomed terrier! Great example of our sin when finally compared to the proper background! Faithful (believer, believers) (4103) pistos from peitho = to persuade - induce one by words to believe, have confidence) is something or someone who is worthy of faith or keeps promises and is applied to God, humans, His Word, etc Pistos means dependable (worthy of reliance or trust), trustworthy, steadfast, unswerving. Webster says that "Faithful" means firm in adherence to whatever one owes allegiance and implies unswerving adherence to a person or thing or to the oath or promise by which a tie was contracted.
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MacDonald - His love did not stop at washing us, though it could have done so. He made us a kingdom (NKJV margin) and priests to His God and Father. As holy priests, we offer spiritual sacrifices to God: our persons, our possessions, our praise, and our service. As royal priests, we tell forth the excellencies of Him who called us out of darkness into His marvelous light. If we meditate on such love, we can only conclude that He is worthy of all the glory, honor, worship, and praise that we can heap on Him. And He is worthy of dominion over our lives, the church, the world, and the entire universe. Amen. Upon hearing what Christ's blood “made us” it prompted John to express a benediction of worship and praise and a hearty "Amen." To Him be the glory (doxa) and the dominion (kratos) forever (aion) and ever. Amen (amen) - John is so taken by the great things Christ has accomplished for us that all he can do is have a praise and worship service! When kratos is used of God it speaks of His sovereignty, power, might, dominion (cf 1Ti 6:16+).
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MacDonald - all the tribes of the earth will be plunged into mourning because He comes to judge His enemies and set up His kingdom. Believers do not mourn His Coming; they say, "Even so, Amen." So it is to be (nai - This is certain! Even so! So shall it be! Yes! It is the Greek statement of confirmation and approval. John adds this to emphasize the certainty of what he had just written. Note that combining nai and amen forms an expression of vigorous approval! Amen (amen) - Let it be so! Amen is used in affirmation of other words and is an acknowledgment of that which is valid. In the synagogue it is the response of the community to the prayers uttered by the leader. See Tony Garland's paper “Revelation 1:7 - Past or Future?, (here is an excerpt)... The testimony of the coming return of Jesus Christ in judgment upon the earth is central to the message of the entire New Testament. The capstone of this testimony is found in the Book of Revelation which repeatedly predicts His coming and includes descriptions of the conditions upon the earth shortly prior to His return. His return will be unmistakable and severe--involving a great slaughter from many different nations (Rev. 19:19). This New Testament description of the return of Jesus Christ dovetails with Old Testament revelation of the time of the end when all nations will surround Jerusalem to destroy her, but the Lord will personally intervene leading to Jerusalem's vindication and salvation setting the stage for ushering in the millennial kingdom upon the earth (e.g., Zec. 12:1-9; 14)..... Not only will “every eye” see His literal arrival, but a subgroup, “even they who pierced Him,” will be among those who see and mourn. Most commentators see this subgroup as a reference to Israel which bears a unique responsibility for having crucified her own Messiah. Scripture indicates that both Jews and Gentiles are responsible for the crucifixion of Jesus (Acts 4:27-28). It was Jewish mouths (Mark 15:13; Luke 23:21; John 19:6, 14-16) together with Gentile hands (John 19:23) which crucified Jesus. Ultimately, it was the sin of all mankind which sent Jesus to the cross (Rom. 4:25). Yet this passage refers to the Jews who have a particular responsibility (Acts 3:12-15) because Jesus is their promised national Messiah (Rom. 9:4-5). The Jewish generation which witnessed the crucifixion of Messiah made the fearful mistake of pronouncing a curse upon themselves and their children: "And all the people answered and said, 'His blood [be] on us and on our children.'" (Mt 27:25). So it is Jews who will specially mourn when they realize their grave error and the historical destruction it has wrought. As Robert Lightner observes: "You don't put kings on crosses, you put them on thrones!" It is important here to recognize that Scripture records that the Jews of Jesus' day took upon themselves a blood curse--that is, a curse which is generational and national in nature. This fact is important because it explains how “even they who pierced Him” in Revelation 1:7 can refer to offspring of the Jewish nation and need not refer to those Jews who were actually living at the time Jesus was crucified--as maintained by preterists..... Those who are willing to acknowledge the global context of Revelation have much evidence to support such a view. Those who are determined to shoe-horn Revelation back into the events of A.D. 70 are unlikely to be swayed by our evidence. Thankfully, we need not be overly concerned about the persistence of preterism because the plain meaning of the Biblical text stands opposed to its foundational teachings. 20 As long as Bible students take the text at face value--as it was intended to be understood--then preterism will continue to face an uphill battle. To this fact we owe thanks to the perspicuity of the Scriptures. ILLUSTRATION - John
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MacDonald - He spans time and eternity, and exhausts the vocabulary of excellence. He is the source and goal of creation, and it is He who began and will end the divine program in the world. He is and was and is to come, eternal in His being and the Almighty in power. This is the Greek expression of a Hebrew idiom that implies completeness. Elmer Towns on the “Alpha and Omega.” - This is the Greek expression of a Hebrew idiom that implies completeness. The Jews took the first and last letters of their alphabet to emphasize and express the entirety of a thing. Alpha is the first letter of the Greek alphabet; omega is the last. A similar English expression is “everything from A to Z.” In a sense, this title includes all of the more than 700 names and titles of Jesus (see Appendix where the names and titles of Jesus are listed alphabetically). (The Names of Jesus - Over 700 names of Jesus to help you Really know the Lord loves you.) Ray
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MacDonald points out that "There was nothing between Him and the individual lampstands, no agency, hierarchy, or organization." Clothed in (enduo) a robe reaching to the feet - Note there is no term of comparison (like or as) here, so this is a literal robe, etc. Robe reaching to the feet is one Greek word, poderes (pous = foot + aro = to adjust), found only here and descriptive of a garment that reaches to the feet. In the Septuagint poderes is used to describe the robe of the high priest (Ex 25:7,2 28:4, 31, 29:5, 35:9; Ezek. 9:2, 3,11; Zech. 3:4). This recalls Isaiah's vision of Jesus (cf Jn 12:41) in Isaiah 6:1+ writing "I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple." And girded (perizonnumi) across His chest with a golden sash - This literal description parallels the description of the garments of the high priest as described in Lev 8:7+ "He put the tunic on him and girded him with the sash, and clothed him with the robe and put the ephod on him; and he girded him with the artistic band of the ephod, with which he tied it to him." Indeed, Jesus is "great high priest who has passed through the heavens." (Heb 4:14).
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MacDonald - His head and hair were white like wool, picturing His eternity, as the Ancient of Days (Dan. 7:9), and also the wisdom and purity of His judgments. Eyes like a flame of fire speak of perfect knowledge, infallible insight, and inescapable scrutiny. And His eyes were like a flame of fire - This simile speaks of the penetrating, perfect discernment of Christ. Flames of fire burn away impurities. Hebrews 4:13 And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do. Proverbs 15:3 The eyes of the LORD are in every place, Watching the evil and the good. 2Chr 16:9 For the eyes of the LORD move to and fro throughout the earth that He may strongly support those whose heart is completely His. Lehman Strauss writes that "John had seen His eyes filled with tears when He wept at the grave of Lazarus (John 11:35), but these are the eyes of the Judge before whom all things are laid bare (Hebrews 4:13). This speaks of His omniscience." (Borrow The Book of the Revelation: Outlined Studies) QUESTION - What does it mean that Jesus’ hair was like wool (Revelation 1:14)? ANSWER - In Revelation 1:12–16, Jesus is described using multiple similes such as “the hair on His head was white like wool, as white as snow” (Revelation 1:14). John the apostle, the author of Revelation, is in the presence of Jesus Christ in chapter 1. Throughout this chapter, John provides an introduction and an account of his vision of Jesus Christ. Jesus will then give John the imperative to record “what you have seen, what is now and what will take place later” (Revelation 1:19). In his description of Jesus, John utilizes the images of wool and snow to symbolize the color of Jesus’ hair in the vision. As John sees Jesus for the first time in Revelation, he simply describes Jesus’ appearance. Throughout the Bible, authors utilize various figures of speech to emphasize a fact or observation. The meanings of these figures of speech are not left to the reader to determine in some obscure way; rather, the meanings are intended to be discovered utilizing context and other passages. In examining Revelation 1:14, we should remember at least three things. One, John is seeing a vision, and what he sees is symbolic, not literal. Second, John is using an obvious simile: Jesus’ hair is like wool; it is not actually wool. And, third, John is describing the color of Jesus’ hair in the vision, not the texture. The hair is only like wool in that it is white—John also compares the color to that of snow. Why might John have described the hair of Jesus, and what was his intended meaning in saying that it was “white like wool”? There are many aspects of Jesus’ appearance John could have described, but he focused on just a few, including the color of Jesus’ hair. As Paul shows in Galatians 3:16, every detail of Scripture has significance—John described what he did for a reason. Jesus’ hair being white like wool creates an interesting connection with Daniel 7:9. Daniel 7 records an eschatological vision giving details about the millennial kingdom (cf. Revelation 20:1–6) and the One who will reign in an everlasting kingdom. In Daniel 7:9, Daniel sees the “Ancient of Days,” the covenant-keeping God of the Bible, Yahweh. In this description of God, Daniel describes His clothing as “white as snow” and His hair as “white like wool.” The whiteness of the clothing and hair, in both Daniel 7 and Revelation 1, speak of purity and holiness. God is holy and completely unstained by sin. In the next verses, “one like a son of man” (later revealed as Jesus Christ) approaches the Ancient of Days and receives from Him a never-ending kingdom (Daniel 7:13–14). The description of Jesus’ hair in Revelation 1:14 is the same as Daniel used for God, showing that Jesus has a oneness and shared identity with God Himself. It is likely that John’s original audience would have quickly made this connection. Jesus claimed in His earthly ministry, “Before Abraham was even born, I Am!” (John 8:58, NLT), pointing to the self-proclaimed name of God in Exodus. Paul claims the deity of Jesus as well in Colossians 1:15–20. The deity of Christ is proclaimed throughout the Bible, including the symbol of Revelation 1:14. Jesus’ hair is “white like wool” in Revelation 1:14 to emphasize the holiness, purity, and perfection of the sinless Lord. GotQuestions.org Revelation 1:15 His feet were like burnished bronze, when it has been made to glow in a furnace, and His voice was like the sound of many waters. NLT Revelation 1:15 His feet were like polished bronze refined in a furnace, and his voice thundered like mighty ocean waves. ESV Revelation 1:15 his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. NIV Revelation 1:15 His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. GNT Revelation 1:15 καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ ὡς ἐν καμίνῳ πεπυρωμένης καὶ ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν, KJV Revelation 1:15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. ASV Revelation 1:15 and his feet like unto burnished brass, as if it had been refined in a furnace; and his voice as the voice of many waters. CSB Revelation 1:15 His feet were like fine bronze as it is fired in a furnace, and His voice like the sound of cascading waters. NKJ Revelation 1:15 His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; NRS Revelation 1:15 his feet were like burnished bronze, refined as in a furnace, and his voice was like the sound of many waters. YLT Revelation 1:15 and his feet like to fine brass, as in a furnace having been fired, and his voice as a sound of many waters, his feet: Rev 2:18 Eze 1:7 40:3 Da 10:6 his voice: Rev 14:2 19:6 Ps 93:4 Isa 17:13 Eze 43:2 Related Passages: Ezekiel 1:7 Their legs were straight and their feet were like a calf’s hoof, and they gleamed like burnished bronze. Ezekiel 1:24 I also heard the sound of their wings like the sound of abundant waters as they went, like the voice of the Almighty, a sound of tumult like the sound of an army camp; whenever they stood still, they dropped their wings. GLOWING FEET THUNDERING VOICE His feet were like burnished bronze, when it has been made to glow in a furnace - Burnished bronze is the Greek word chalkolibanon found only here and in Rev 2:18 which says "His feet are like burnished bronze," and describes by Friberg as "a highly refined metal or alloy of uncertain identity, probably burnished bronze, fine brass; the old Latin translation has aurichalcum, an alloy of gold and copper." Rev 2:18 “And to the angel of the church in Thyatira write: The Son of God, who has eyes like a flame of fire, and His feet are like burnished bronze, says this: “The serpent's fangs once fastened on those feet. Now the red-hot brass will trample on the serpent's head.” Strauss says burnished bronze "speaks of righteous judgment for which He firmly stands. It is upon those feet of beauty that He came preaching the gospel of peace, the glad tidings (Isaiah 52:7; Romans 10:15). But when He comes again He shall tread down all abominations and crush those who hate Him." (Borrow The Book of the Revelation: Outlined Studies) MacDonald - Since brass is a consistent type of judgment, this supports the view that it is the judicial office that is primarily in view. (ED: AND THIS FITS WITH HIS JUDGING OF THE 7 CHURCHES IN CHAPTERS 2-3). One is reminded of the Brazen (brass) altar in the OT which was the place where the fire consumed the sin offering. Alan Carr - Brass, or bronze, in the Bible speaks of judgment. The “brazen serpent”, Num. 21, was a symbol of the sin of the people being judged by the chastisement of God. Jesus appears here in the midst of His churches as One having the authority to judge. He sees all and when He sees that which displeases Him, He exercise His authority as King and Lord and He moves in judgment to set things right. And His voice was like the sound of many waters - Have you ever visited Niagara Falls? Even if you have not take a moment and listen to the sound of water falling in this youtube video (which has 12 hours of the sound if you want more!) This sound might give us some sense of what John heard on this incredible Lord's Day! Strauss on His voice - This is the voice of power and authority that shall roar from on high upon His habitation (Jeremiah 25:30). It is the voice that is full of majesty (Psalm 29:4). When He comes again all that are in the graves shall hear His voice (John 5:28). To the unbeliever it will be the voice of final judgment. To His own, His voice will give confidence and joy (1 Thessalonians 4:16-18). (Borrow The Book of the Revelation: Outlined Studies) Alan Carr - Brass, or bronze, in the Bible speaks of judgment. The “brazen serpent”, Num. 21, was a symbol of the sin of the people being judged by the chastisement of God. Jesus appears here in the midst of His churches as One having the authority to judge. He sees all and when He sees that which displeases Him, He exercise His authority as King and Lord and He moves in judgment to set things right. Today, men turn a deaf ear to His voice; but there is coming a day when He will speak and His voice will be one that will and cannot be ignored. One day, every knee will bow and every tongue will confess Him as Lord at the sound of that voice. This is the same voice that spoke this world into existence. This is the same voice that declared redemption’s work complete, John 19:30. This is the same voice that will call the Bride up to glory, 1 Thes. 4:16-17. This voice will be most cruel to ever fall upon the ears of a lost man, Matt. 7:23. But, it will be the most precious ever heard by those who have been saved by grace, Matt. 25:23. Life Application Study note - Revelation will challenge your mental picture of Jesus Christ. What forms your impression of him right now—famous paintings, movies, Sunday school art? Do you ever picture Jesus with a gold sash and snow white, woolly hair? Do his eyes flash fire and his feet glow like bronze? When you imagine Jesus speaking to you, does his voice thunder like mighty ocean waves? Reevaluate the way you think of Jesus as you read and study Revelation. Allow his powerful presence to transform your life. (Borrow LIFE APPLICATION STUDY BIBLE ) QUESTION - What does it mean that Jesus’ feet were like burnished bronze? ANSWER - In Revelation 1, John describes the person who was speaking to him and who commissioned him to write down what he saw. One of the descriptions John wrote of this person was that His feet were like fine brass “as if they burned in a furnace” (Revelation 1:15, KJV) or, in the NIV, “his feet were like bronze glowing in a furnace.” For this and many other reasons evident in John’s description, this was an unusual person. John describes the person he heard as like a son of man (Revelation 1:13), so He at least appeared to be human. He was clothed in a long robe that reached down to His feet and had a golden sash across His chest (Revelation 1:13). Notice that, when John describes what this person was wearing, he doesn’t use the literary device of simile (describing something by likening it to something similar). Rather, he simply describes what he sees. But when describing the person Himself, John has to use the word like because he is describing an incredible person who has incredible traits. This person’s head and his hair were white like wool or snow (Revelation 1:14)—they were very bright and pure white. His eyes were like flaming fire (Revelation 1:14). His feet were like fine brass burned in a furnace, and His voice like the sound of many waters (Revelation 1:15). In His right hand He held seven stars (asteras), and from His mouth came a sharp, double-edged sword, and His face was very bright, like the sun (Revelation 1:16). This person that John is describing is Jesus. He calls Himself the first and the last, connecting His identity to Isaiah 48:12, where He refers to Himself as the one who named Israel (which the preincarnate Christ did in Genesis 32:28–30), as Yahweh (the Lord) the Redeemer (Isaiah 48:17). This One also refers to Himself as the eternal, living One who was dead and as the one who has the keys of death and Hades (Revelation 1:18). In Revelation 2:18 He describes Himself as “the Son of God who has eyes like a flame of fire and His feet are like burnished bronze.” These descriptions are not merely coincidental; they help confirm the identity of this One as the first and the last—this is not a new character introduced to the story at this late juncture, rather He is—as He claimed—the eternal One. Many of the descriptions John records are directly related to accounts and prophecies from the Hebrew Scriptures, as is the description of His feet as like fine brass burning in a furnace (Revelation 1:15). In Daniel 10, Daniel records an appearance of this One to him personally. Daniel describes this One as a certain man dressed in linen with a gold belt (Daniel 10:5). His face was bright like lightning, and His eyes like flaming torches, and His arms and feet gleamed like polished bronze, and the sound of His words was like a roaring (Daniel 10:6). The parallels between John’s description of Jesus and Daniel’s description of the “certain man” are virtually identical. That Jesus identifies Himself with some of those descriptions also makes evident that He wanted to be recognized as the one whom Daniel saw. He was the Revealer in Daniel’s day, and the Revealer in John’s as well. This is the same Revealer, the One who proclaimed that He would come suddenly and promised blessing for those who would heed the words of the prophecy of the book that John was told to write (Revelation 22:7). The fact that the feet of Christ appeared to John as if they were white-hot, burning metal points to the glory of the risen Lord. The feet like fine brass as if burning in a furnace may speak of the work of Christ, as our High Priest, ministering on our behalf in the heavenly temple. Or the vision could speak of Christ’s victory over His enemies: in holy judgment, the Lord will trample His enemies in the “great winepress of God’s wrath” (Revelation 14:19–20), and “He must reign until he has put all his enemies under his feet” (1 Corinthians 15:25).GotQuestions.org Mighty Waters His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters. — Revelation 1:15 Today's Scripture: Revelation 1:9-17 While in Brazil, I went to see Iguazu Falls, one of the greatest waterfalls in the world. The massive falls are breathtaking, but what impressed me most at Iguazu was not the sight of the falls or the spray of the water. It was the sound (LISTEN). The sound was beyond deafening—I felt as if I was actually inside the sound itself. It was an overwhelming experience that reminded me how small I am by comparison. Later, with this scene in mind, I couldn’t help but think about John in Revelation 1:15. While on the island of Patmos, he saw a vision of the risen Christ. The apostle described Jesus in the glory of His resurrection, noting both His clothing and His physical qualities. Then John described Christ’s voice “as the sound of many waters” (Rev 1:15). I’m not sure I fully appreciated what that meant until I visited Iguazu and was overwhelmed by the thundering sound of the falls. As those mighty waters reminded me of my own smallness, I better understood why John fell at the feet of Christ as if dead (Rev 1:17). Pay honor to our marvelous Savior— Daily His wonders proclaim; Dwell always in the presence of Jesus, And worship His holy name. —Branon True worship of Christ changes admiration into adoration. Revelation 1:16 In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength. NET Revelation 1:16 He held seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His face shone like the sun shining at full strength. NLT Revelation 1:16 He held seven stars in his right hand, and a sharp two-edged sword came from his mouth. And his face was like the sun in all its brilliance. ESV Revelation 1:16 In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. NIV Revelation 1:16 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. GNT Revelation 1:16 καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτὰ καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη καὶ ἡ ὄψις αὐτοῦ ὡς ὁ ἥλιος φαίνει ἐν τῇ δυνάμει αὐτοῦ. KJV Revelation 1:16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. ASV Revelation 1:16 And he had in his right hand seven stars: and out of his mouth proceeded a sharp two-edged sword: and his countenance was as the sun shineth in his strength. CSB Revelation 1:16 He had seven stars in His right hand; a sharp double-edged sword came from His mouth, and His face was shining like the sun at midday. NKJ Revelation 1:16 He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. NRS Revelation 1:16 In his right hand he held seven stars, and from his mouth came a sharp, two-edged sword, and his face was like the sun shining with full force. YLT Revelation 1:16 and having in his right hand seven stars, and out of his mouth a sharp two-edged sword is proceeding, and his countenance is as the sun shining in its might. He held: Rev 1:20 Rev 2:1 Rev 3:1 Rev 12:1 Job 38:7 Da 8:10 12:3 out of His mouth: Rev 2:12,16 Rev 19:15,21 Isa 11:4 Isa 49:2 Eph 6:17 Heb 4:12 and His face was like: Rev 10:1 Isa 24:23 60:19,20 Mal 4:2 Ac 26:13 STAR HOLDING AND SONGAZING In His right hand He held seven (hepta) stars - Scripture is the best commentary on Scripture and here we compare Rev 1:20 which gives us the correct interpretation stating that "the seven stars are the angels of the seven churches." His right hand signifies possession, power, control, and honor.
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MacDonald says the sword "refers to the keen and accurate verdicts concerning His people, as seen in the letters to the seven churches." Spurgeon on a sharp two-edged sword - “There is no handling this weapon without cutting yourself, for it has no back to it, it is all edge. The Word of Christ, somehow or other, is all edge.” Alan Carr - This reminds us that He is coming not with words of peace and blessing; but with words of righteousness and judgment. When Jesus came the first time, He came with a message of peace and salvation. The next time He comes, He will judge the world with a word from His mouth. The Word of God, reviled by the atheist, the agnostic, the infidel, and the liberal will one day be the standard by which all men are judged! The Word of God will judge man some day, Rev. 20:12; John 12:48. Life Application Study note - . The sword in Jesus' mouth symbolizes the power and force of his message. His words of judgment are as sharp as swords (Isaiah 49:2; Hebrews 4:12). (Borrow LIFE APPLICATION STUDY BIBLE )
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MacDonald - Combining all these thoughts, we see Christ in all His perfections as supremely qualified to judge the seven churches. Later in the book He will judge His foes, but "judgment (must) begin at the house of God" (1 Pet. 4:17). Note, however, that it is a different kind of judgment in each case. The churches are judged with the purpose of purification and reward, the world with the purpose of punishment. Wikipedia describes the dangerous practice of Sungazing which is a bit ironic for the most dangerous thing to do in all eternity is to fail to gaze at (and believe) the Son. Not only is Songazing a life-saving gaze (by which we are born again) but is continually a life-giving gaze (by which we are progressively sanctified as described in Heb 12:2+)! C H Spurgeon was born again by Songazing one stormy Sunday morning (when the clouds ironically hid the literal sun!) when he obeyed God's command in Isaiah 45:22 "Look (command; Lxx - epistrepho = command to turn around and turn to Christ!) unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else." (Read Spurgeon's Testimony) Sungazing is the dangerous practice of looking directly into the Sun. It is sometimes done as part of a spiritual or religious practice, most often near dawn or dusk.[1] The human eye is very sensitive, and exposure to direct sunlight can lead to solar retinopathy, pterygium,[2] cataracts,[3] and often blindness.[4][5][6] Studies have shown that even when viewing a solar eclipse the eye can still be exposed to harmful levels of ultraviolet radiation.[7] QUESTION - What do the seven stars represent in Revelation? ANSWER - In Revelation chapters 1—3, “seven stars” are referenced four times. There are other “sevens,” as well: seven lampstands, seven spirits, and seven churches. Also, the first few chapters of Revelation contain letters from Jesus to seven historical churches in Asia Minor. In Revelation 1, John is “in the Spirit” and hears “a loud voice like a trumpet” behind him (Rev 1:10). He turns around and sees a vision of the Lord Jesus in His glory. The Lord is standing in the midst of seven golden lampstands, and “in his right hand he held seven stars” (Rev 1:16). John falls down at Jesus’ feet “as though dead” (Rev 1:17). Jesus then revives John and strengthens him for the task of writing the coming revelation. The fact that the stars are in Jesus’ right hand indicates that they are important and under His authority. The right hand is a sign of strength and control. Jesus explains to John that the “stars are the angels of the seven churches” (Revelation 1:20). An “angel” is literally a “messenger.” But that leads us to the question—are these human messengers or heavenly beings? It could be that every local church has a “guardian angel” who oversees and protects that congregation. Even if that is the case, a better interpretation of the “messengers” of Revelation 1 is that they are the pastors or bishops of the seven churches, symbolized by the lampstands. A pastor is God’s “messenger” to the church in that he is responsible to faithfully preach God’s Word to them. John’s vision shows that each pastor is being held in the Lord’s right hand. And, as we learn in John 10:28, no one can snatch them out of Jesus’ hand.GotQuestions.org Revelation 1:17 When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, "Do not be afraid; I am the first and the last, NET Revelation 1:17 When I saw him I fell down at his feet as though I were dead, but he placed his right hand on me and said: "Do not be afraid! I am the first and the last, NLT Revelation 1:17 When I saw him, I fell at his feet as if I were dead. But he laid his right hand on me and said, "Don't be afraid! I am the First and the Last. ESV Revelation 1:17 When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, "Fear not, I am the first and the last, NIV Revelation 1:17 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. GNT Revelation 1:17 Καὶ ὅτε εἶδον αὐτόν, ἔπεσα πρὸς τοὺς πόδας αὐτοῦ ὡς νεκρός, καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ᾽ ἐμὲ λέγων, Μὴ φοβοῦ· ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος KJV Revelation 1:17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: ASV Revelation 1:17 And when I saw him, I fell at his feet as one dead. And he laid his right hand upon me, saying, Fear not; I am the first and the last, CSB Revelation 1:17 When I saw Him, I fell at His feet like a dead man. He laid His right hand on me and said, "Don't be afraid! I am the First and the Last, NKJ Revelation 1:17 And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, "Do not be afraid; I am the First and the Last. NRS Revelation 1:17 When I saw him, I fell at his feet as though dead. But he placed his right hand on me, saying, "Do not be afraid; I am the first and the last, YLT Revelation 1:17 And when I saw him, I did fall at his feet as dead, and he placed his right hand upon me, saying to me, 'Be not afraid; I am the First and the Last, I fell: Eze 1:28 Da 8:18 Da 10:8,9,17-19 Hab 3:16 Mt 17:2-6 Joh 13:23 Joh 21:20 And he: Da 8:18 Da 10:10 Do not be afraid: Ge 15:1 Ex 14:13 20:20 Isa 41:10 Da 10:12 Mt 28:4 Mk 16:5,6 Lu 24:37-39 I am: Rev 1:8,11 Rev 2:8 Rev 22:13 Isa 41:4 Isa 44:6 Isa 48:12 Related Passages: Ezekiel 1:28 As the appearance of the rainbow in the clouds on a rainy day, so was the appearance of the surrounding radiance. Such was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell on my face and heard a voice speaking. Habakkuk 3:16 I heard and my inward parts trembled, At the sound my lips quivered. Decay enters my bones, And in my place I tremble. Because I must wait quietly for the day of distress, For the people to arise who will invade us. Matthew 17:7 (FEARFUL DISCIPLES AT JESUS' TRANSFIGURATION) And Jesus came to them and touched them and said, “Get up, and do not be afraid.” JOHN'S OVERWHELMED BY VISION OF OUR AWESOME CHRIST When I saw Him, I fell at His feet like a dead man - As noted above"saw" is a keyword in the Revelation (49x in 42v). John had a view of the risen Christ and fell down in awe, overcome by the vision of the glorified Christ. 🙏 THOUGHT - As we grow in the grace and knowledge of our Lord and Savior Jesus Christ (2 Peter 3:18+), we will also have an increasing awareness of His presence and power. We should grow in our reverence and awe of and for Him. And we will live "fallen at His feet" lives (so to speak), living as bond-servants increasingly submitted to His Word and His Will. Our faith will increase for "faith comes by hearing and hearing by the Word of Christ." Our obedience will become more and more a delight and less a sense of duty and certainly not a sense of drudgery. In effect we will experientially be obeying Paul's command in Ro 13:14+ "put on (aorist imperative see our need to depend on the Holy Spirit to obey) the Lord Jesus Christ, and make no provision (present imperative with a negative) for the flesh in regard to its lusts."