revelation1

                         Revelation
                           Chapter 1

1:1-3 The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: (2) Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. (3) Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

The Book�s Title � When the King James Version of the Bible was being translated this book was given the title, �The Revelation of St. John the Divine.� The title given to it contradicts the very first words of the book itself, which state it to be, �The Revelation of Jesus Christ.� If there is a Revelator here to be identified it is Jesus Christ not John. The roll played by John here is that of a simple penman who Christ used to write out this Revelation for the benefit of His church.

John was an evangelist and Apostle who wrote the Gospel and epistles, which bear his name. John now receives the title of Prophet, because the book of Revelation is a prophecy as he denotes in verse 3. We can easily back up further to see that the content of this book has origins of a higher source. His Father, Almighty God, gave this Revelation to Jesus Christ. The beginning started with God the Father, who gave it to His son Jesus Christ; and Christ sent and signified it by His angel to His servant John.

What is the Character of this Book? The very title it carries denotes what this book is, a �Revelation�. There are many people who are confused on this very issue and teach others that a Revelation is something hidden and concealed when it is the opposite. A Revelation is something that is revealed or made known. Moses speaks of such issues when he said �The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever�� (Deuteronomy 29:29). The title of this book is, in and of itself, a standing refutation to the opinion that this book is among the mysteries of God and is not to be, or cannot be, understood. If it was not meant to be understood then it should carry a different name, something like �The Mystery� or �The Hidden Book�, but not �The Revelation.�

So what is the objective of this book? Verse 1 says, �to show unto his servants things which must shortly come to pass�. His servants are who is named as the recipients of this book, and it is for their benefit. The question often comes up, �Was it meant for specific churches at a specific time or is it for us all?� Revelation is intended for the entire church throughout time. As long as there are events that are predicted in this book to be fulfilled, it stands as current and applicable to us all. God says that this book of prophecy is being given to us to reveal coming events to His servants; yet many who claim to teach it�s contents tell us that no man can understand it. This teaching suggests God told us to do something, then put in our path an impassable object to keep us from completing His command. To misconstrue God�s word in this way is a dishonor to God. The Revelation will accomplish it�s objective that it was given by God, and �His servants� will learn from it the �Things which must shortly come to pass,� because they concern their eternal salvation.
�Blessed is he that readeth, and they that hear the words of this prophecy.� This is a direct and formal blessing pronounced on the reader and observer of this prophetic book. This is true encouragement to study this book and receive this blessing inside. If this book cannot be understood then is this blessing offered though it can do us no good? God pronounced the blessing to the reader of this prophecy and it is obvious that He wants his servants to enter into an earnest study of its contents.

There are duties involved with the fulfillment of this prophecy, things to be observed or performed. Duties must be fulfilled as we begin to understand and see the accomplishments of the prophecy. A notable instance my be seen in Revelation 14:12, where it says �Here are they that keep the commandments of God, and the faith of Jesus.�

John gives motivation for us to read this book in verse 3 when he declares, �the time is at hand�.
�The importance of studying the Apocalypse increases with the lapse of time. Here are �things which must shortly come to pass.��Even when John bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw, the long period within which those successive scenes were to be realized was at hand. The first in the connected series was on the eve of accomplishment. If proximity then constituted a motive for heeding these contents, how much more does it now! Every revolving century, every closing year, adds to the urgency with which attention is challenged to the concluding portion of Holy Writ. And does not that intensity of devotion to the present, which characterizes our times and our country, enhance the reasonableness of this claim? Never, surely was there a period when some mighty counteracting power was more needed. The Revelation of Jesus Christ duly studied supplies an appropriate corrective influence. Would that all Christians might in fullest measure receive the blessing of �them that hear the words of this prophecy, and keep the things which are written therein; for the time is at hand.�� (Augustus C. Thompson, Morning Hours in Patmos, pp.28, 29.)

Immediately following this blessing there is a dedication in these words:

1:4-6 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; (5) And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, (6) and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen

There were more than seven churches in Asia, so we can easily limit our geographic area down to the western fraction that was known as Asia Minor. By the specific churches mentioned we are able to narrow our area even smaller than the whole of Asia Minor. Looking at this small area of Asia Minor that contain the mentioned churches we can see that there were other important churches within this same geographic region. Colosse, which was where Paul addressed his epistle to the Colossians, is a very short distance from Laodicea. Miletus was closer than any of the seven named churches to Patmos, and this is where John had his vision. In Acts 20: 17-38, we see where Paul sent for the elders of the church of Ephesus to meet him at Miletus, which may indicate that it was an important center of Christianity at that time. Troas is where Paul spent a season with the disciples is not far from Pergamos, which is one of the seven named churches.

An interesting question arises as to why these seven churches of Asia Minor were selected as the ones to which the Revelation should be dedicated.   We are forced to look at the question of does the salutation, and following admonitions, solely belong to the seven literal churches named? Are the things described in this book only a reflection of what then existed, and furthermore are the described incidents to come only to happen to them? For obvious and substantial reasons we must say no.

We see that the entire book of Revelation was in fact dedicated to the seven churches. (Read Revelation 1:3, 11, 19; 22:18, 19) As we see this book was just as applicable to other Christians in Asia Minor such as those mentioned in 1 Peter 1:1; which are Pontus, Galatia, Cappadocia and Bithynia. Other Christian churches in the immediate area of the seven named churches included Colosse, Troas and Miletus.

Only a small portion of this book could have been individually directed at the seven churches, or to any living Christian�s in John�s time, due to the fact that the majority of events it brings into view lay far into the future and beyond the lifetime of the generation then alive. Being this far removed in the past it becomes clear that these named churches would have no direct connection with the events to come.

We will see in Verse 20 that the seven stars, which the Son of man held in His right hand, are declared to be the angels of the seven churches. These �angels� of the churches, agreed upon by most theologians, represent the ministers of the seven named churches. The fact that they are held in the right hand of the Son of man shows that they are given sustaining power, guidance and protection through Him. With there being only seven seen would this indicate that the Lord cared for only seven of all his assemblies? Are not all true ministers in the gospel age sustained by the fact they are upheld and guided by the right hand of the Lord who is the head of the church? This would seem to be the only consistent conclusion we could reach.

As John looks into the Christian Era, he saw only seven candlesticks, representing the seven churches, which had the Son of man standing in their midst. Note that the position of the Son of man among them shows His presence with them, His watchfulness over them and His searching scrutiny of all their works. We become faced with the question of, is He only aware of these seven mentioned churches? Would it not be safer to conclude that this scene is representative of His position in all His churches during the gospel age? Again, we are asked why are only these seven churches singled out? Throughout the Scriptures we find that the number seven is used to denote a fullness and completeness. In this light it becomes clear that the seven candlesticks denote the entire gospel church in seven periods, and the seven churches may be applied to this understanding in the same manner.

We find ourselves asking, why were these seven particular churches singled out, or chosen, for mention. The reason presents itself, doubtless, that the names of these specific churches, according to the definitions of the words, bring out the religious features of those periods of the gospel age of which they are to respectively represent.

It will become clear as we study into this area that the �seven churches� are easily understood to mean not only the seven literal churches of Asia Minor, but also the seven periods of the Christian church, from the days of the Apostles, to the close of probation. (This will be studied further in Revelation 2:1)

Where does this blessing John bestows on the churches come from? �From Him which is, and which was, and which is to come,� is an expression, which in this context refers to God the Father; the Holy Spirit and Christ are mentioned separately in this immediate context.

It bears mention here that �His throne� as mentioned in verse 4 must refer to the throne of God the Father, since Christ has not yet taken His own throne. Christ is in the roll of Intercessor for our sins, and High Priest in the temple in heaven; He has not yet come into His kingdom. Scripture will further support this as we study into the Revelation.

�The Prince of the kings of the earth.� In a certain sense Christ is that now. Look at what Paul said in Ephesians 1:20, 21
(20) �Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, (21) Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:�
We see the titles of Prince, King and Emperor as the highest ruling titles applied on earth but Scripture says Jesus is placed �far above� them.   He sits on the throne of universal dominion with His Father in the overruling and controlling of the affairs of all the nations of earth. (See Revelation 3:21)

In a more particular sense, Christ is to be the Prince of the kings of the earth when He takes His own throne. They will become the �Kingdoms of our Lord and of His Christ�. They are to be given, by the Father, into the hands of His Son, as he comes forth bearing upon His vesture the title of �King of kings, and Lord of lords,� to dash them in pieces like a potter�s vessel. (Revelation 19:16; 2:27; Psalm 2:8, 9)

As we continue to identify Christ in these passages we see he is called quote: �him that loved us, and washed us from our sins in his own blood�. What an awesome account of God�s love for us that he would be willing to do such a thing. In John 15:13 we see that �Greater love hath no man than this, that a man lay down his life for his friends.� He did all of this for us while we were, �still sinners�, and even further it says, �hath made us kings and priests unto God and his Father�. So we go from a condition where we are rotting with sin, then we are made clean in His site and being in this sin, we go from being enemies of God by our very nature, to the position of honor and dignity. What an incredible love Christ shows for us all. It is completely without equal!

When we, as sinners, confess our sins we are granted forgiveness, though the Grace given to us by Christ�s death on the cross. Our sins are taken and put on the Lamb of God so that they are removed completely from us and removed forever from the sight of God. In the books in heaven our life is recorded, those who are forgiven thorugh Christ have their sins blotted out, every transgression against Almighty God, forever removed by the blood of our Savior Jesus Christ. The same fires that will purify this earth, and consume the sinners on Judgement day will destroy these books.
     Isaiah 38:17 ��thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back.�
The prophet Jeremiah quoted the Lord as saying, �I will remember their sin no more�. (Jer.31:34). Imagine that, every one forever gone and all because our creator loved us enough to give the best gift He had, His Son.

1:7 �Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.�

In this passage, John, takes us forward to the second coming of Christ in all his Glory. Remember that the first time He came, He came in weakness, but in His second coming He will return in all his power. As He was filled with humility the first time, He will now be filled with Glory. The Scriptures teach that He will come on the clouds, in the same manor that he ascended, as is recorded in Acts 1:9-11.

This second coming of Christ is to be visible, as the verse above says, �every eye shall see him�. Everyone who is alive at the time of Christ�s second coming will see Him in the sky. If we look to the Bible alone as our source, we find no mention and no record at all of a personal coming of Christ, or a Secret coming of Christ that will happen in the stillness of midnight. It will not take place in the desert, or on a remote island or inside of any secret chamber or church. He comes back not as a thief in the sense that He is sneaking quietly into the world. He will not crawl in totally unnoticed and leave in the same manner. When Christ comes to take His people, who are His dearest treasure, He will come for the sleeping and living saints. The saints that He purchased with His own precious blood who now will be pulled free from the power of death, a power that he defeated in open conflict. The second coming of Christ will be no less a public event than His death on the cross.

Matthew 24:27 gives us a brief glimpse of what will happen. Jesus Himself is quoted as saying, �For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.� Reading further into that same chapter we see that 24:31 says, �And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.� The Apostle Paul, in 1Thessalonians 4:16 says, �For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first.� He will come upon the wicked as a thief, and this is to be only understood that they have closed their eyes to His approach. They do not look for Him and they do not want Him. When He returns, to the wicked (those who are not looking), it will seem like a very sudden act because they have disregarded His word that say He is, �at the door�. Any representation of two comings of Christ, one being a private or secret coming and the other being public, in connection with the second coming Christ is wholly and completely unsupported by the Scriptures.

Scripture also states, �they also which pierced him�. The question, which we are immediately faced with, is how is this to happen? They are not alive but they shall behold Him when He comes. There will be a resurrection from the dead. This is the only possible avenue to life to those who have been laid in the grave. But we come again to the issue that these wicked that were alive at the time of His crucifixion are apparently aware of His second coming. Since the general resurrection of the wicked doesn�t take place until 1000 years after the second coming as the Scriptures state in Revelation 20:1-6.

When this point is considered, Daniel states in 12:1-2 �And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.� By reading this passage in Daniel we are shown a partial resurrection, a resurrection of a certain group from both the righteous and the wicked. This must take place before the general resurrection of the wicked. Many, but not all, are going to wake up. All those who are awakened will be given their own reward of everlasting life, or everlasting contempt.

There is a great time of trouble that takes place in connection with the resurrection and it says that it, �shall be a time of trouble, such as never was� which proceeds the coming of the Lord. In reference to this same group, what would be more appropriate than for those who had actually taken part in the crucifixion of our Lord to see Him coming in all His Glory, and to behold His full Majesty as He rides triumphantly into this world the second time to gather His people for their great reward. The church�s response in Scripture is, �Even so, Amen.�

The second coming of Christ which will be a wonderful joyous event that the chosen and saved in Christ will revel in, will be a scene of sheer terror and horror for the wicked who have denied the Lord.

1:8 �I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.�

With this verse in change in verse 8 a new speaker is introduced. This new speaker declares who He is when He uses two of the same descriptors used in Revelation 22:13 which reads, ��Alpha and Omega, the beginning and the end�� With this declaration it is clearly seen that Christ is the speaker.

1:9 �I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.�

John switches subjects at this point to clarify the place, and circumstances, which he is in personally and opens our eyes as to where this revelation is given to him. John introduces the thought that, �tribulation�, is a necessary part of the process for entry into the kingdom of God. Acts 14:22 says, ��we must through much tribulation enter into the kingdom of God.� 2Timothy 2:12 says, �If we suffer, we shall also reign with him��

Believers in Christ have access to the throne of Grace while we are alive here on this earth. It�s through this throne, in the kingdom of Grace, that we are inducted into at the point of conversion. Colossians 1:13 says He �hath translated us into the kingdom of his dear Son.� At the second coming of our Savior, His kingdom of Glory is introduced and the members of the Kingdom of Grace here on earth are redeemed. They are cleansed from this evil world and have full access to his throne of Glory. This tribulation will be over and the children of God can bask in the sunlight, that is the presences of the King of Kings throughout the rest of eternity.

Concerning the place of the writing of this Revelation, Patmos is a small barren island located off the west coast of Asia Minor. It is found between the islands of Icaria and Promontory of Miletus. In John�s day this is where the nearest Christian church was located. The island in size is only 10 miles long and at it�s widest point only 6 miles wide. It has extremely high coastlines and supports many ports around the island. On one mountain tradition tells that there is a small natural grotto where John resided, and received the Revelation, but it should be noted that the exact point on the island is of no importance to the message that was given to him.

The Roman Empire used this small island as a point of banishment because of its desolate character. This is the reason the Apostle John is located here at this time. John was banished under the Roman Emperor Domitian approximately in the year 94A.D. It�s for this reason that the dating of the Book of Revelation is placed on or near the year 95A.D. or 96A.D. John states that he was banished �for the word of God, and for the testimony of Jesus Christ�; this was John�s crime against the Roman Empire.

This Emperor at this time, who was nothing more than a tyrant, wore the purple robes of Rome and was known more for his vices than even for his civil position. It is easily thought, and understood, that by banishing John to the island of Patmos the Emperor could just as well consider John dead and gone. He was fully convinced that no one in this world would ever hear of, or from, him again.

1:10 �I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet�

John was placed in exile but was definitely not alone, and enjoyed access to Christ and the angels who would minister to him at this point in his life. The expression �in the Spirit� that John uses here would seem to indicate a spiritual elevation of some type most likely brought on by the Holy Spirit at the start of his vision.

The phrase �on the Lord�s day� used by John has brought up 4 different theological positions throughout the world taken up by different people and groups throughout history. One of these positions teaches that this phrase covers the entire �gospel age� which doesn�t mean any specific day or 24 hour period of time. A second is that the �Lord�s day� as used here is referring to the Day of Judgment, the future �day of the Lord� so often brought into view through Scripture and in the book of Revelation. The third view of this term is that it refers to the first day of the week. The fourth view is that it refers to the seventh day of the week, the Biblical Sabbath day of the Lord.

Looking at the first of these views, which places this as covering the entire Gospel Age, we refer back to what John said prior in verse 9 about being on the island of Patmos. Here we have a clear indication, on the day that it is dated, that this is not a symbolic date but a specific date and time. John would have had no reason to explain that he was writing this Revelation in the �Lord�s day� if he meant the Gospel Age. The clearest indication of this is the fact that the book was written approximately 65 years after the death of Christ.

Looking at the second position taken we see that this can not be correct due to the fact that if John was having a vision about the Day of Judgment, he could not have had it on the Day of Judgment since this was still to happen in the future. Taking this view makes the Apostle John state something strange; that he was on the island of Patmos, nearly 2000 years ago, on the Day of Judgment, which is still to come in the future.

The third view is probably the most widely accepted and entertained idea. This view says that the �Lord�s day� was taken as the first day of the week. The natural question that arises when we take this point of view, that the first day of the week is Sunday and the �Lord�s day�, is what proof is there to support claim? In the text it says the �Lord�s day�, and if we are to take that as being Sunday, the first day of the week, the Scriptures will provide support and facts to indicate that this is in fact what John was speaking of. Now we turn to the Scriptures to substantiate this claim. The only other writers that speak of the first day of the week at all are Matthew, Mark, Luke and Paul and they simply refer to it as the first day of the week whenever it is mentioned. It is never distinguished above any of the other working days of the week from a Biblical standpoint. If we are to accept that what John says is the �Lord�s day� is the usual term for the first day of the week for the time John was alive, it must be asked where is the proof of this? The Scriptures do not support this view and there is no indication that Scripture substantiates this claim.

In regards to this we have proof to the contrary. If this were the universal designation for the first day of the week, when John was receiving this Revelation, the writer would most likely call it such in his writings. John is believed to have written his Gospel, the Book of John, after he wrote Revelation. When referring to the first day of the week in the Gospel, the phrase the �Lord�s day� is never mentioned. Further disproving this view is the fact that neither the Father nor the Son ever claimed this day as His own day, and has never placed it as any higher than any of the other six Biblical working days listed in the Scriptures of the New Testament or the Old Testament. Neither Christ nor His Father ever placed any Sanctification or Blessing on this first day of the week. If it were to be referred to as the �Lord�s day� simply because Christ rose from the grave on the first day, inspiration doubtless would have somewhere informed us of this change in Scripture. The day of the crucifixion, as well as the day of ascension, were both mentioned as great days in the ministry of Christ and vital points in the plan of Salvation but neither ever has any mention of the attachment of sanctification or holiness. So as we follow this same line of reason and Scriptural support, we see that Sunday, the first day of the week, carries absolutely no sanctification or holiness attached to it simply because it was the day Christ was resurrected from the grave.

Since the last three positions are clearly without merit, by Scriptural standards, we turn our attention to the last view of the �Lord�s day�. The view that the �Lord�s day� may represent the Lord�s Holy Sabbath is now open for Scriptural inspection. John evidently meant for us to understand that this �Lord�s day� is something special to God, and if this is so God must have at some point brought attention to this day in the Scriptures. John felt that this day was important enough to God that he referred to it with a commanding reverence in the term �Lord�s day�. When we go back to Genesis 2:1-3 we see that God set aside the first six days of the week, which are represented on the calendar as Sunday through Friday, as six working days; then God expressly reserved the seventh day to for Himself. He went so far as to place His blessing on it, sanctify it, and claimed it as a Holy Day. Later in Exodus 16:23 we find Moses instructing the Israelites in the wilderness that on the sixth day of the week, ��To morrow is the rest of the holy sabbath unto the LORD��

In Scripture we come next to Mount Sinai where God, the great lawgiver, proclaimed his moral code and precepts. In that moral law he again laid claim to this same Holy day, ��the seventh day is the sabbath of the LORD thy God� For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.�   Eight hundred years after God gave this moral code we find the writings of the prophet Isaiah in chapter 58:13 �If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD.�

Moving into the New Testament we find Jesus Himself, who is one with the Father, declaring expressly in Mark 2:28 �Therefore the Son of man is Lord also of the sabbath.� These are a very few of the many passages in Scripture where God lays claim to the Holy Sabbath, seventh day of the week, as His. He declares it Holy, He sanctifies it, and He tells everyone that it is His. So with this view being the only one with Scriptural evidence to support it, can any man say that this special �Lord�s day� that John makes mention of is any other day than the Lord�s Holy Sabbath, the seventh day of the week? Remember that this study is allowing the Bible to speak for itself and it speaks clearly when we allow it to. The Scriptures speak only of one Holy, Sanctified Day that the Lord our God Blessed Himself and called His, and this is represented on the seventh day of the week, the Biblical Sabbath.

In looking into the Christian Era the Scriptures make clear there is one day distinguished above other days. As the Revelation is shown to John he points out that there is a �Lord�s Day�. This disproves claims made by many people today that there was no Sabbath in the Gospel Age, and that all days are equal to man and in God�s eyes. The Apostle John, by calling it �the Lord�s Day� near the end of the first century A.D., gives sanction for the observance of the one and only day that can possible be called the Lord�s Day. As was outlined in, and by, the Scriptures there is only one day that fits into this Biblical statement and that is the Holy Sabbath Day of the Lord, the same day that Jesus said He was �Lord of�.

In Matthew 12:8 we find our Lord Christ, alive as a man, clearly designating which day was His day by saying, �For the Son of man is Lord even of the Sabbath day.� Had Christ used the wording, �For the Son of man is Lord even of the first day of the week�, this would have given conclusive proof that the first day, Sunday, was the �Lord�s Day�. There would have been no room for doubt, or debate, since our Lord would have directly addressed it. The overwhelming evidence in the Scriptures, which include Christ�s own testimony as to being Lord of the Sabbath, should carry the same weight for the seventh day as being the only day Sanctified and blessed as Holy in the entire Bible. This is the only view that brings the Scriptures into complete harmony, Old Testament and New, and fulfills exactly what Christ was here to do.

This point is widely argued among Christians and I do wish to make clear that no matter which view you choose to take, none change the message which is delivered here by Christ and called His Revelation.

1:11- 18 (11)�Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. (12) And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; (13) And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. (14) His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; (15) And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. (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. (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: (18) I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.�

As we look at the description of these verses, several things come out of the writings. The �seven golden candlesticks�, brought into view in verse 12 do not seem to describe the traditional candlestick that was used in the Temple worship services. The difference here is that the original candlestick was a single one with seven branches and is always spoken of in a singular manner. What we see here, described by John, is seven distinct candle sticks, more properly called lamp stands. These lamp stands are so different from the original Temple candlestick that is said that the Son of Man is seen walking in the midst of them.

The center of this vision is the majestic form of the Son of God, Jesus Christ. We are drawn a description of Him that his robe flows, His hair is white, not to be confused with age but from His radiant Glory. His eyes are like a flaming fire and His feet are glowing. John describes His voice to be as �many waters�, which almost brings to mind a soothing sound found near a river. In this John is so completely overcome that he literally faints and falls to the ground face down. The Lord then comforts him with a reassurance helps John to his feet.

Jesus then gives a declaration in which He states He has the keys of hell, which is Hades or the grave, and of death. Christ conquered death when he arose from the grave, taking the keys from Satan who had held them up until this time. I heard a quote once that said, �Then grieve not for the righteous dead they are in safe keeping. An enemy takes them away for a while but a friend holds the key to the place of the temporary confinement�.

1:19 �Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;

Here we see a clear and defined command given by Christ, to John, to write the entire Revelation. By doing this we will see that John touches on events from his past, as well as things that will reach far into the future, in a tightly linked chain of events with absolutely no weak points or weak points. The Revelation was meant as a gift of knowledge that anyone who reads it should understand its contents.

1:20 �The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

Jesus clearly states what He is talking about here to John so there would be no mystery. But to represent Jesus as holding seven literal angels or walking in the midst of only these seven literal churches, all located in a small area of Asia Minor, would be to greatly reduce Christ in the declarations of the following chapters of this book. When we take into view the statement, �Lo I am with you always, even into the end of the world� made by Christ to His disciples, it is obvious that Christ is not, or will He ever be limited to seven literal churches but is with all His church unto the end of the world. (Refer to Verse 4)

This closes out Chapter One of the book of Revelation. Please feel free to email me with any comments on this study and check back for a continuation into this book as we study verse by verse to the very end of our Holy Scriptures.

Go to Revelation Chapter 2....

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