The introduction comprises — first, the greeting (vss. 4-6); next, the general purport of the book, the coming of Jesus Christ in power and glory (vss. 7, 8); and lastly, the vision of Jesus as the Son of Man in His judicial vesture, walking amidst the golden candlesticks. (vss. 9-20).
“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; 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” (Rev. 1:4-54John 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; 5And 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, (Revelation 1:4‑5)).
Here is the usual salutation, “Grace be unto you, and peace;” but not, as in Paul’s epistles, “from God our Father, and from the Lord Jesus Christ.” On the contrary, God is here named the One “which is, and which was, and which is to come.” This is the New Testament equivalent for Jehovah. He is the “I am,” the self-existent One, and therefore the expression “which is” stands first. But as the “I am” He was from eternity, and will be to eternity; so it is added, “And which was, and which is to come.” This phrase, “is to come,” does not refer to His future coming in judgment, but to His eternal existence as the One who always is, always was, and always will be. This is not the way in which God elsewhere reveals Himself in the New Testament; it is a return to the character in which He shows Himself when declaring His ways concerning the world in the Old Testament. It harmonizes therefore with the general scope and object of the book, which unfolds God’s actings in government towards the world, and towards the Church, as a professing system in the world.
Again, the Holy Ghost is described as “the seven Spirits which are before His throne.” Afterward He is spoken of under the figure of “seven lamps of fire burning before the throne, which are the seven Spirits of God” (Rev. 4:55And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. (Revelation 4:5)), alluding to the seven lamps of the golden candlestick in the sanctuary. The number seven, so often used in this book, is a well-known Scripture symbol of heavenly perfection. The Spirit therefore is here looked at in reference rather to the complete circle of His activities than to the oneness of His person, which is so strongly insisted upon in connection with the Church considered as the body of Christ. The place of the seven Spirits, moreover, “before the throne,” shows them to be connected with God’s ways in the government of the world, not in the formation of the Church.
Further, in this salutation the name of Jesus Christ does not, as is usual elsewhere, follow that of God. He is looked at, not in His divinity, but as the Son of Man. He is “the faithful witness,” giving to His servants the revelation He has received from God — “What He hath seen and heard, that He testifieth” (John 3:3232And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. (John 3:32)). But as man He is now the risen One, “the first-begotten of the dead;” and in this character He receives dominion, and is made “the prince of the kings of the earth,” just as in Philippians 2:8-108And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9Wherefore God also hath highly exalted him, and given him a name which is above every name: 10That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; (Philippians 2:8‑10), because He went down into death, “therefore God also hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow.” These three characters, which Jesus bears throughout this book-the faithful witness, the One who was dead, but is alive again, and the rightful ruler and judge-none of them relate exclusively to His connection with the Church; while the last clearly shows Him as the Messiah, the man of God’s purposes for earthly government.
In all these titles and attributes, whether of God, of the Spirit, or of Jesus Christ, we see a departure from the Church position maintained in the New Testament, and a return to the principles, symbols, and associations of the Old. We are taken from the heavenly dispensation entrusted to Paul, and brought back to the earthly counsels and purposes unfolded in the Psalms and the prophets. All this, as before remarked, is in perfect harmony with the scope and character of this book.
But here a beautiful interruption comes in. Though in the style of the Old Testament, the salutation is to the seven churches, and the Church must respond to the name of Jesus. Suddenly therefore a chorus of praise bursts out — “Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father [or, more correctly, “a kingdom, priests unto His God and Father “]; to Him be glory and dominion forever and ever. Amen” (Rev. 1:5, 65And 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, 6And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:5‑6)).
The Church is built on Jesus as “the Christ, the Son of the living God” (Matt. 16:16-1816And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 17And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:16‑18)). The word Father, which in this book is never applied to God’s relationship with believers, is only used five times of His relationship with Christ. And in none of these passages is Christ regarded as Judge, but as connected with the Church or an elect people. Here it is the Church’s joyous response to the mention of His name and titles. In the next three instances it occurs in promises to the overcomers in the different churches. It is used once again in connection with the saved remnant who stand with the Lamb on mount Zion, “having His Father’s name written in their foreheads” (Rev. 14:11And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads. (Revelation 14:1)). There He is seen as God’s anointed King seated in Zion, and declaring the decree, “Thou art my Son; this day have I begotten thee.”
It is beautiful to observe how believers cannot think of Jesus even as Judge without exulting joy. For them the judgment has no terrors; for they know Him as the One “that loved us, and washed us from our sins in His own blood.” This gives peace to the conscience, and confidence to the heart. They can add, too, “And hath made us a kingdom — priests unto His God and Father.” Peter calls believers “a royal priesthood.” They are entitled to reign with Christ, and are priests “to offer up spiritual sacrifices” (1 Peter 2:5,95Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5)
9But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: (1 Peter 2:9)). They are also the depositaries of God’s counsels concerning Christ, and can, even during His rejection, ascribe to Him “glory and dominion forever and ever. Amen.”
The salutation is followed by a statement of the grand purpose toward which the whole book is directed: “Behold, He cometh with clouds; and every eye shall see Him, and they also which pierced Him: and all the kindreds of the earth shall wail because of Him. Even so, Amen” (Rev. 1:77Behold, 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. (Revelation 1:7)). This is not the Lord’s coming for His saints; for then He will appear only “unto them that look for Him” (Heb. 9:2828So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (Hebrews 9:28)). Nor is it His coming at the end of the world to judge the dead before the great white throne. The coming here spoken of is that which, as recorded later in this book, precedes His thousand years’ reign over the earth.
This is clear from a comparison with other Scriptures. Jesus said to the Jews, “Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord” (Matt. 23:3939For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. (Matthew 23:39)). In the passage before us however the Jews do see Him; for “every eye shall see Him, and they also which pierced Him.” Now this is a quotation from Zechariah, describing the effect of Christ’s appearing on the faithful remnant of the Jews at the time of their national deliverance: “And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon Me whom, they have pierced, and they shall mourn for Him, as one mourneth for his only son” (Zech. 12:9-109And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. 10And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. (Zechariah 12:9‑10)). This quotation shows that the time here spoken of is when the godly remnant of the Jews, lamenting their sin in the rejection of the Messiah, own Him as the One “that cometh in the name of the Lord.” Then Jerusalem’s deliverance and Judah’s blessing will be accomplished, for God will seek to destroy all the nations that come against Jerusalem.”
But though a day of repentance and deliverance for the godly Jews, it is a day of solemn judgment for others. “Behold, He cometh with clouds,” recalls the words spoken, certainly not as a promise, to Caiaphas and the Council, as representing the unbelieving mass of the people. “Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven” (Matt. 26:6464Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. (Matthew 26:64)). Nor is it only to the Jews that this appearing will be a solemn event. To unbelievers everywhere He will come “in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thess. 1:88In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: (2 Thessalonians 1:8)).
“I am Alpha and Omega, [the beginning and the ending], saith the Lord “[or rather “the Lord God “], “which is, and which was, and which is to come, the Almighty” (Rev. 1:88I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. (Revelation 1:8)). Here it is not Christ that speaks, but the Lord God-Jehovah-Elohim-the Almighty. Now the names of God are not arbitrarily used, but are titles suited to the character in which He is acting. In human matters everyone knows how differently the same persons address each other according to the relationships they occupy at the moment. Take two brothers, both in Parliament, and one the mayor of some borough. In familiar intercourse they call each other by their Christian names. In corporation business the one would address the other as “your worship.” In the House of Commons they would speak of each other as the honorable member for so and so. Each title would be suited to its own place, and quite unsuited to the others, and everybody would understand from the name or title used whether the one speaking was addressing his brother as a brother, a mayor, or a member of Parliament. Scripture is assuredly not less accurate in the use of the titles applied to God than men are in the use of the titles they give to one another.
It is important therefore to observe that many of the titles given to God in this book are never found elsewhere in the New Testament, while they are of constant occurrence in the Old. Thus the name “Almighty” is never used in any other book of the New Testament, except once in a quotation. So the name “Lord God,” often used in the Revelation, is never found elsewhere in the New Testament (for 1 Peter 3:1515But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: (1 Peter 3:15) should read “the Lord Christ”), except in citations from the Old, or in prophecies like that of Zechariah relating to Israel, which bear throughout an Old Testament character, and are largely made up of Old Testament quotations.
What, then, is the import of this departure from the New Testament style of speaking about God, and this return to Old Testament titles? These titles have a significance. God said to Moses, “I am the Lord [Jehovah]: and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by My name Jehovah was I not known unto them” (Ex. 6:2-32And God spake unto Moses, and said unto him, I am the Lord: 3And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them. (Exodus 6:2‑3)). Thus “Almighty” was the title under which God entered into covenant with Abraham; Jehovah Elohim, “Lord God,” was the title under which He entered into covenant with Israel. Both these covenants are connected with the earth, and have their fulfillment in the earthly reign of the Messiah. The significance, then, of this return to the Old Testament titles is exceedingly great. It marks that God is now reverting to His purposes concerning the earth, and that the character in which He here reveals Himself is not that in which we now know Him, but that which He will take after the Church is caught up to heaven, and when He resumes His long-suspended dealings with Israel and the world in preparation for the Messiah’s reign.
The Vision of Christ (Rev 1:9-209I 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. 10I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, 11Saying, 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. 12And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; 13And 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. 14His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; 15And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. 16And 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. 17And 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: 18I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. 19Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; 20The 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. (Revelation 1:9‑20))
The third part of this introduction is the vision of Christ’s glory. “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” (Rev 1:99I 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. (Revelation 1:9)). John was banished to Patmos for his faithfulness to the truth. Writing to believers, he styles himself their brother; but he was also their “companion in the tribulation, and kingdom, and patience of Jesus Christ.” The words are singularly, but most expressively, grouped. First, there is the companionship of believers in Christ’s sufferings. This suggests that “if we suffer we shall also reign with Him;” hence, after the “tribulation,” comes the “kingdom.” But the kingdom is not yet. Christ has not yet taken His throne, but is seated at God’s right hand, waiting “till His enemies be made His footstool.” Now they are triumphant, and His people are called upon to share His patience. That they had kept the word of His patience is one of His highest commendations to the church of Philadelphia. (Rev. 3:1010Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. (Revelation 3:10)). In all these things, the tribulation, and the kingdom, and the patience, it is the servant’s privilege to be associated with his Master. The tribulation and the patience are his present portion; the kingdom will come in God’s time.
“I was [or became] in the Spirit on the Lord’s day, and heard behind me a great voice as of a trumpet” (Rev 1:1010I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, (Revelation 1:10)). This does not describe his usual spiritual condition, but a state in which he was, under the Spirit’s power, receiving inspired communications from Christ. “The Lord’s day” is not “the day of the Lord,” from which in the original it differs in form as widely as in meaning. The day of the Lord is the time of Christ’s power and glory on earth. But the Lord’s day was a day which John spent in Patmos. In creation God appointed a day of rest, and in His covenant with Israel marked it specially as His own. The covenant is gone, and the rest of the old creation broken. God therefore, instead of calling us to share His rest from the old creation, calls upon us to share His joy in the new. The day on which this new creation began, by Christ’s resurrection from the dead, is called “the Lord’s day.” It is not a transfer of the sabbath from the last day of the week to the first, for this would destroy the meaning of both, but an entirely new thing, resting on an entirely new foundation.
Being thus “in the Spirit on the Lord’s day,” he adds, I “heard behind me a great voice, as of a trumpet, 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” (Rev 1:10-1110I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, 11Saying, 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. (Revelation 1:10‑11)). The words in brackets are omitted here by the best authorities. The trumpet signifies God speaking with power and majesty. It was with the sound of a trumpet that He gave the law on mount Sinai; it is with the sound of a trumpet that Christ will summon the believing dead to meet Him in the air.
Looking round, John beholds the form from which this voice proceeds. “And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; 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. His head and His hairs were white like wool, as white as snow; and His eyes were as a flame of fire; and His feet like unto fine brass, as if they burned in a furnace; and His voice as the sound of many waters. And He had in His right hand seven stars: and out of His mouth went a sharp two-edged sword: and His countenance was as the sun shineth in his strength” (Rev 1:12-1612And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; 13And 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. 14His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; 15And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. 16And 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. (Revelation 1:12‑16)).
Here Christ appears as Son of Man, clothed in judicial robes. He is “in the midst of the seven candlesticks,” which, as we afterward learn, “are the seven churches” here addressed. (Rev 1:2020The 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. (Revelation 1:20)). His majesty befits the One to whom all judgment is committed. The “garment down to the foot” is the judicial robe, as distinguished from the warrior “vesture dipped in blood,” with which He afterward comes forth to execute judgment (Rev. 19:1313And he was clothed with a vesture dipped in blood: and his name is called The Word of God. (Revelation 19:13)); since here judgment is only pronounced, and not executed. He is “girt about the paps with a golden girdle,” the symbol of divine righteousness; for when he acts in judgment, “righteousness shall be the girdle of His loins” (Isa. 11:55And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. (Isaiah 11:5)).
His person is as indicative of judgment as His robe, and shows His divine glory as well as His human exaltation. “His head and His hairs were white like wool, as white as snow.” In Daniel’s vision, when the judgment of the earth began, “the Ancient of days did sit, whose garment was white as snow, and the hair of His head like the pure wool” (Dan. 7:99I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. (Daniel 7:9)). The glory therefore which in Daniel belongs to the Ancient of days, is here seen investing the “One like unto the Son of Man.”
“ His eyes were as a flame of fire, and His feet like unto fine brass, as if they burned in a furnace.” Both figures signify judgment. Brass was the material of the altar on which the sacrifice was burnt to meet the claims of God’s righteousness. The eyes like fire show searching, discriminating judgment; for fire is what tests, purifying the good, destroying the bad. Thus in Malachi, Christ comes “like a refiner’s fire” (Mal. 3:22But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap: (Malachi 3:2)), and when Israel is restored, the Lord will purge “the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning” (Isa. 4:44When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. (Isaiah 4:4)). Paul, too, says that “every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is” (1 Cor. 3:1313Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. (1 Corinthians 3:13)).
“And His voice was as the sound of many waters.” This figure is eminently expressive of majesty and power, and is so used by our own poets, as Wordsworth says of Milton: “Thou hadst a voice whose sound was like the sea.” In Ezekiel 1:2424And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. (Ezekiel 1:24) the sound made by the wings of the cherubim is compared to “the noise of great waters, as the voice of the Almighty;” and afterward, “the glory of the God of Israel came from the way of the east, and His voice was like a noise of many waters” (Ezek. 43:22And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. (Ezekiel 43:2)). A voice like the sound of many waters is, therefore, a Scriptural figure of the glory and majesty of God, and it is in this glory that Christ, though man, now appears.
“And He had in His right hand seven stars.” These are afterward said to be “the angels of the seven churches” (Rev. 1:2020The 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. (Revelation 1:20)). Whatever the force of the expression, the power which Christ here holds in His right hand is clearly nothing less than complete authority, whether for ministry or government, over the churches.
“ And out of His mouth went a sharp two-edged sword.” The Word of God is likened to a sharp two-edged sword, and though this refers to its power on the conscience, it is no less sharp in judgment also. “He that rejecteth Me,” said our Lord, “and receiveth not My words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day” (John 12:4848He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. (John 12:48)). He threatens the evil-doers in Pergamos to “fight against them with the sword of my mouth” (Rev. 2:1616Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth. (Revelation 2:16)); and the followers of the beast are “slain with the sword of Him that sat upon the horse, which sword proceeded out of His mouth” (Rev. 19:2121And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. (Revelation 19:21)). So Isaiah, foretelling His coming, says, “He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked” (Isa. 11:44But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. (Isaiah 11:4)).
“And His countenance was as the sun shineth in His strength.” Nothing can more strikingly picture His power and glory than this figure of the noonday sun. As the greatest of God’s visible works, it is the symbol of supreme authority, “the greater light” which He has created “to rule the day.” This was the glory in which John and his companions beheld Him when He “was transfigured before them, and His face did shine as the sun, and His raiment was white as the light” (Matt. 17:22And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. (Matthew 17:2)). The transfiguration was the testimony which God gave to chosen witnesses of “the power and coming of our Lord Jesus Christ” (2 Peter 1:1616For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. (2 Peter 1:16)); and in this book, where His coming “with clouds” is the great climax to which everything tends, we behold Him clothed in the same glory.
Such are the judicial robes and majesty of Christ in connection with “the things which are,” as walking “in the midst of the seven golden candlesticks.” They are suited to Him as judging in the house of God, but are not the insignia either of “the prince of the kings of the earth,” or the executor of God’s counsels concerning His earthly people. When He appears in these characters, as connected with “the things which shall be after these,” the vesture and titles we have been examining are changed for others of a totally different kind.
“And when I saw Him, I fell at His feet as dead” (Rev. 1:1717And 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: (Revelation 1:17)). No wonder! Who can behold Christ judging the Church according to its responsibility, without feeling the dreadful failure? But His words dispel all dread. “And He laid His right hand upon me, saying unto me, Fear not; I am the first and the last: I am He that liveth [or, “the living One”]; and I was dead, and, behold, I am alive for evermore, Amen; and have the keys of hades and of death” (Rev. 1:17-1817And 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: 18I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. (Revelation 1:17‑18)). What reassuring words. True, Christ is judge, and is clothed in majesty befitting His office; but to John He says, “Fear not.” And why? Because He, the first and the last, the living One, has become man, has died, and has risen. He “was delivered for our offenses, and was raised again for our justification” (Rom. 4:2525Who was delivered for our offences, and was raised again for our justification. (Romans 4:25)). Thus “we may have boldness in the day of judgment, because as He is, so are we in this world” (1 John 4:1717Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. (1 John 4:17)). He has robbed Satan of his power, death of its sting, the grave of its victory, and He now has in His hands “the keys of hades and of death.” This victory, wrought by His death and resurrection, sets the soul at rest, and dispels the fear of judgment.
The Lord then charges John: “Write the things which thou hast seen, and the things which are, and the things which shall be hereafter” [or, “after these “]. (Rev. 1:1919Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; (Revelation 1:19)). “The things which thou hast seen” are those already related. There remain therefore “the things which are, and the things which shall be after these.” In the fourth chapter (Rev. 4:11After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter. (Revelation 4:1)) John is bidden to come up into heaven, and behold “the things which must be after these.” “The things which are,” therefore, comprise those named in the second and third chapters; “the things which shall be after these” comprise those named in the following chapters. The first were seen by John on earth, the second in heaven.
The symbols are then explained: “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” (Rev. 1:2020The 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. (Revelation 1:20)). There has been much discussion as to what is meant by the angels. They are clearly not angels in the ordinary sense; for there is no Scripture showing angels to have charge of local churches; and who can suppose that Christ would speak to angels through the prophet? The angel, too, is here identified with the moral condition of the Church, and must therefore be a part of it, some person or persons holding towards it a place of special responsibility. Some have inferred that it means a clergyman or official minister, like those now found through nearly the whole of Christendom; but this is mere assumption, and an assumption which is contradicted by all other Scripture. Had God instituted such a ministry He would have revealed it plainly, not left it to be surmised from a passage whose mystical character appears upon its face. The word angel carries the idea of representation, and seems to be here used figuratively to describe those who are responsible, from their gift or influence, for the condition of the Church. These doubtless included teachers and rulers, but no information is given as to their appointment or functions. This must be gathered from other parts of the Word.
The seven golden candlesticks — a figure borrowed from the seven lamps of the tabernacle-symbolize the seven churches. They are “golden;” for the Church is founded on God’s righteousness, and so bears the stamp of its divine origin. But they are candlesticks, not candles. The Church is not a source of light, and the claim to be so has been one of the most fruitful seeds of evil in Christendom. It is, however, responsible for holding forth the light; and if it fails in this, it is useless. Hence the threat that the candlestick will be removed out of its place.