The Vision of John
Revelation 1:1-3
Before entering upon a consideration of the epistles to the seven churches, the vision in which John received his commission must necessarily, if briefly, occupy our attention. First, however, it may be pointed out, as bearing on the nature of the book, that God Himself is the source of all the communications it contains. It is “The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass”; and then, “He sent and signified it by His angel unto His servant John” (Rev. 1:1). The following words will explain the significance of these expressions: “The revelation is one belonging to Jesus Christ, which God gave Him, and He signifies it to John. Though God over all blessed forever, He is here seen as Son of Man, the rejected Messiah or Lamb, and so Head over all things. The fact, that the revelation is one confided to Him, is important, because it at once makes it the testimony of Jesus, and the word of God, being communicated by Jesus and given to
Him by God. This testimony of Jesus and the Word of God comes as a vision to John, who bare record of all he saw” (Synopsis of the Books of the Bible, J. N. Darby, 5:494).
After this description of the nature of the book, the Spirit of God in whose power John bears record pauses before proceeding to pronounce a special blessing upon him that reads and upon those that “hear the words of this prophecy, and keep those things which are written therein: for the time is at hand” (Rev. 1:3). Thereby we are warned against allowing this book to fall into neglect and encouraged by the promised blessing to read and to treasure up its divine words in our hearts, and all the more as the time is at hand when all will be fulfilled. The pure light of this prophecy shines out upon the darkness of this evil day to show the path of God’s people, as well as to indicate the future both of the church and the world while awaiting the Lord’s return.
Revelation 1:4-6
John commences his address “to the seven churches which are in Asia,” (vs. 4) by sending them the message of grace and peace, yet not as in the Pauline epistles from God the Father and the Lord Jesus Christ (and this will teach the reader the character of the ground John here occupies), but from Him who is, and was, and is to come. This expresses God in His absolute existence, the “I am,” and connected, or rather identified, with the One who had revealed Himself in previous ages, even to the patriarchs and to the saints of old, and who as the coming One would make good on the earth all that He was as so revealed.
It is also “from the seven Spirits which are before His throne,” (vs.4) not now the Holy Spirit dwelling in the church on earth, but the Spirit in the plenitude of His power, and hence sevenfold, and before the throne, because connected with the government of the earth. Lastly, it is from “Jesus Christ, who is the faithful witness, and the first-begotten of the dead, and the Prince of the kings of the earth” (vs. 5). This comprehensive presentation of Christ is all in relation to the earth, for as the “faithful witness,” it is what He was down here for God; as the “first-begotten of the dead” it is rather the character in which He will take His power and kingdom; while “the prince of the kings of the earth” exhibits His title about to be made good in actual and universal sovereignty. But no sooner is Christ thus brought before the soul of John than, speaking on behalf of all the saints, his heart overflows, as wrought upon, inspired, and taught by the Holy Spirit, in strains of adoration, “Unto Him that loved [it is now generally accepted that “loves” is the correct reading] us, and washed us from our sins in His own blood, and hath made us kings [a kingdom] and priests unto God and His Father; to Him be glory and dominion forever and ever. Amen.” (vss. 5-6) In this utterance of praise, John represents the first redeemed company (the saints of this period) found in this book, and the saints as associated with Christ in the kingdom; and, speaking as their mouthpiece, he celebrates the eternal love of Christ—that love which led Him to give Himself for us, to cleanse us from our guilt through the efficacy of His precious blood, and to associate us with Himself in His own royal priesthood. John concludes with an ascription of glory and dominion which, raised on earth, will be sung forever, and as fittingly when we are forever with the Lord as now upon the earth. The song is eternal in its character.
Revelation 1:7-8
In the following verse (Rev. 1:7) the appearing of Christ, His coming in the clouds of heaven with its effects is announced, and it is closed with the response, “Even so, Amen” (compare Rev. 22:20); and thereon we have the solemn affirmation of what God is, “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” (vs. 8). “We then find, what is so remarkable in John, the mixing up in expression God and Christ. Verse 8 cannot be said to be one or the other. It is Christ; but it is Christ, Jehovah, Almighty, the Lord; who is, and who was, and who is to come; the first and the last” (Synopsis of the Books of the Bible, J. N. Darby, 5:498). (Compare Rev. 22:12-13.) It is the infinite One who sums up and comprehends all existence whether past, present, or future in His own being; the Almighty whose power will be displayed in the future as it has been in the past and the present; and He is Christ the Lord.
First, then, we have the saints of this dispensation; afterward the appearing of Christ, and the One who appears is none other than Jehovah, the Almighty. This is, as another has pointed out, “the complete circle of John’s position, from John’s day to the end.”
Revelation 1:9
John now proceeds to give his own circumstances: “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” (vs. 9). Apostle though he was, and also the beloved disciple who had been permitted to recline his head on Jesus’ breast, he yet, in the true spirit of humility, only styles himself the “brother” of the saints, and their “companion” in the tribulation which was the lot of all the faithful. Moreover, with the character of his ministry he takes up the position of being in the kingdom, and hence also in the “patience of Jesus Christ”; for if Christ waits patiently until His enemies are put under His feet, John, if in fellowship with his Lord, must also wait. He is a prisoner, an exile on account of his fidelity in preaching the word of God, and in proclaiming the testimony of Jesus Christ. Had Satan succeeded in stifling the voice of this courageous witness? So it might have appeared to despondent saints. Not so, however; for Satan, in stirring up this persecution, was but blindly accomplishing the divine will. God now had other work for John, work that required the servant to be in solitude for a season; and He thus allowed him to be banished to this lonely spot where undistracted by other voices or by daily service among the saints, he could alone with God become the channel of these divine messages to the assemblies. Torn away by human authority from his beloved service among the churches, he became, through the Spirit, their instructor down to the end. In this sense he tarries on earth until the Lord’s return (John 20:22).
Revelation 1:10-12
So far all is introductory. The vision in which he is instructed follows. The day on which it took place was the Lord’s day—the day which all Christians know by that name. (It would not be for profit to enter upon the discussions which have been raised on this point. The conclusion given above will commend itself to every simple soul.) We state the significance of this fact in the language of another: “In the day of resurrection—his own place— the day on which Christians meet, the apostle, removed from the society of Christians, still enjoyed the special elevating power of the Holy Spirit, though alone” (Synopsis of the Books of the Bible, J. N. Darby, 5:498). For, indeed, he became “in the Spirit on the Lord’s day” (vs. 10); that is, he was so possessed with the power of the Spirit, that the Spirit for the time being so completely controlled him that John would be unconscious of bodily existence. In this state he enjoyed fully the opened ear and the anointed eye, and was thus divinely qualified for the mission to which he was now to be called. Accordingly he tells us: “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” (vss. 10-11). (The words enclosed in brackets are omitted in the best manuscripts.) This is his commission in its general character; and John instantly responds to the divine command thus received; for he says, “And I turned to see the voice that spake with me.” (vs. 12) It is another illustration of what is often seen in the prophetic books; namely that He who commands His servants bestows the power for the execution of His word. Having turned, the vision is unfolded to his spiritual gaze; and the first thing that attracted his attention was “seven golden candlesticks” (vs. 12). Some translate “lamps,” others “lampstands.” It is the same word in Hebrews 9:2, used of the seven branched golden candlestick in the tabernacle. The Lord Himself afterward explains the meaning of this symbol, thus giving the key to its interpretation, “The seven candlesticks which thou sawest are the seven churches” (Rev. 1:20). This shows at once that these seven churches are taken as representative of the whole church, and of the church during its whole history upon earth. The state of seven existing churches is portrayed to exhibit the commencement of the decline of the church as in Ephesus, and its increasing corruption onward to its rejection as the vessel of testimony on the earth as in Laodicea. This will be more fully developed when we enter upon the consideration of the churches themselves. It should be now observed that it is therefore plain that the church is not here regarded as the body of Christ, nor even as the house of God; but rather in its responsibility as God’s witness-bearer upon the earth, and, as such is subject to judgment and rejection in this character even as Israel was of old. The following remarks may aid the reader to seize more intelligently this aspect of the church: “These [churches] are seen as distinct light-bearers; that is, in their place of service, or rather position of witness in the world. They are viewed in their own proper character as of God; as set by Him in the world, they are of gold; He may take them away because they give a dim, or no true light or witness for God; but the thing taken away was founded in divine righteousness, and founded originally by a divine hand” (Synopsis of the Books of the Bible, J. N. Darby, 5:499-500).
Revelation 1:13-16
But it is with Him who is standing in the midst that the Spirit of God is chiefly occupied: “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” (vss. 13-16).
Three things in this description have to be noted—the character in which Christ is here seen; His attributes as set forth by the various features of His appearance; and, lastly, what has been aptly termed His “official supremacy,” as betokened by His holding in His right hand the seven stars.
First, then, He is seen, though in relationship to the churches as here described as Son of Man. This is undoubtedly because He has here assumed a judicial aspect. (Compare John 5:27.) Hence He is seen “in the wide character in which He is set over all the works of God’s hand, and Heir of all the promises and purposes of God to man according to divine righteousness” (Synopsis of the Books of the Bible, J. N. Darby, 5:500). But as Son of Man He is not actively engaged in service, for His garment is ungirded, though He has on the girdle of divine righteousness. At the moment He is surveying, and judging, rather than serving.
Next come the different traits of His appearance. (As a contrast ponder the description given in the Song of Solomon 5:10-16.) First, “His head and His hairs were white like wool.” (vs.14) This plainly identifies Him with the “Ancient of days” in Daniel 7:9; and this will enable the reader at once to understand how different the character He here takes from those relationships of grace to His people as set forth in the epistles. Thus in this chapter, as we have seen Jesus Christ is Himself Jehovah, and the Son of Man is the “Ancient of days.” (Dan. 7:9) All divine glory therefore is displayed in Him who was once the humbled Christ. For the remaining features we again transcribe the remarks of another: “But in this glory He has the attributes of judgment—eyes of fire—that which pierces into everything, and fire is ever the sign of judgment. This was its piercing, searching character: His feet, the firmness with which sin was met; for brass is righteousness, viewed, not as intrinsically in God to be approached, but as dealing with man, in his responsibility as man. The mercy-seat was gold, the altar and laver brass; but there it was as an altar, that is, dealing with sin for man, a sacrifice though fire was there, but here the burning furnace of judgment. The voice was the sign of power and majesty” (Synopsis of the Books of the Bible, J. N. Darby, 5:500-1).
Lastly, His official supremacy is portrayed. “The seven stars are the angels of the seven churches” (vs. 20). (We leave further discussion as to the meaning of the term “angels” until we come to the letter to Ephesus.) These the Son of Man holds in His right hand. Stars are commonly in the Scriptures the emblem of those in subordinate authority, and such were the angels of the churches; and we learn therefore that in the church, as set up in divine order by God Himself, the Lord upholds those in responsibility in His right hand; that is, by His own divine power. The two-edged sword represents the piercing, searching character of the Word in judgment (see Heb. 4:12); and we are thus recalled to the fact that Christ as Son of Man tests, judges, everything in the midst of His people as to their state and ways by His own infallible Word. Then, last of all, His countenance was “as the sun shineth in his strength” (vs. 16)—that is, He possesses the supreme authority—for this is what the sun symbolizes. (Compare Matt. 24, Rev. 12).
Revelation 1:17-18
The effect on John of the unwonted appearance of Him whom he had known in the days of His sojourn on earth, whom he had seen as transfigured on the mount, and whom he had often beheld after His resurrection, was that he “fell at His feet as dead.” (vs. 17) (Compare Isa. 6, Dan. 8:15-17.) It is therefore to reassure His servant, as well as to sustain him, that, as John tells us, “He laid His right hand upon me, saying unto me, Fear not; I am the first and the last: 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” (vs. 17-18). If therefore the One John saw in the midst of the seven golden candlesticks was Jehovah, the Almighty, the Ancient of Days, He was also the One who had tabernacled amongst men, the lowly Jesus; He who had been crucified, but had risen out of death in the power of an endless life, and had, in virtue of the work wrought out on the cross, become the possessor of the keys of hades and of death. In a word, He was the risen Redeemer, who now wielded sway over the whole realm of death and Satan’s power.
Revelation 1:19-20
Such was the glorious personage who presented Himself to His servant John, and who commissioned him to record, first, “the things which thou hast seen” (vs. 19)—that is, the vision which had been displayed before his eyes; secondly, “the things which are” (vs.19) namely, the things relating to the whole church period, as found in Revelation 2 and 3; and, thirdly, “the things which shall be hereafter,” (vs. 19) or the things that shall be after these; that is, after the church period, as found recorded in the rest of the book. Then, last of all, an explanation is given (already considered) of the symbols of the seven stars, or the seven candlesticks, which John had seen in the vision. This is the close of the introductory vision, which, when understood, gives the key to the interpretation of the communications made to the seven churches.
The Church and the Candlestick
The application of these principles to the church, as God’s vessel of testimony in the world, is evident. In this character, as is plainly seen from Revelation 1 where Christ is viewed as Son of Man in the midst of the seven golden candlesticks, and from the threat to remove the candlestick of Ephesus, unless there should be repentance, the church is come into the place of Jerusalem as God’s light-bearer in the world. And as occupying this position, she is judged, and the final sentence is recorded in Revelation 3, in the letter to Laodicea, “I will spew thee out of My mouth.” (ch. 3:16) But, as in the case of Jerusalem, there may be several stages in the execution of the sentence. When the saints are caught up to meet the Lord in the air, He totally rejects the outward professing thing as His witness; but its responsibility will remain as long as it occupies the place of profession before the world. There may be therefore, as with Jerusalem, some public visitation of judgment which will be seen to be the setting aside forever, as His witness, of that which had borne the name of Christ.
If the reader has at all comprehended the candlestick aspect of the church, as now described, it will immensely facilitate his understanding of the first three chapters of Revelation, and at the same time, save him from being carried away by the many erroneous teachings abroad on this portion of the Scriptures.
The Angels
A word or two may be added, though the subject is dealt with also in the text, on the question of the angels. As everywhere, in accordance with the symbolism, the stars set forth subordinate authority; thus the sun is supreme, the moon derived, and the stars subordinate authority. (See Gen. 1:16; Psa. 136:9.) They are also light-bearers, and as such are set by God Himself in the firmament of heaven. To bear these features in mind will aid in the interpretation of the symbol as applied to the angels of the churches. First they are then God’s representatives in the church, not the church’s representatives before God; they are there to rule for Him and while the church, as we have seen, is to be a light-bearer to the world, the stars (the angels) are to give light in the church. It is as God’s (Christ’s) representatives that He holds them, as seen in Revelation 2 and 3, responsible for the state of the assembly.
The question whether an angel sets forth an individual or a number is easily answered. These seven churches represent church states; for example, Ephesus describes the state of the church after the death of the apostles; and bearing this in mind, it would be idle to speak of an angel in the whole church standing for a single person. That there was the actual assembly at Ephesus is not forgotten; only the fact of its being the representative of the condition of the whole church shows the impossibility of interpreting the symbol of one person. From the meaning of it, as given above, an angel describes all, in any phase of the church depicted under the seven churches, whether few or many, who occupy the place of light-giving and authority in the assembly.
All Who Have Ears to Hear
The bearing of this interpretation of the angels will be readily apprehended. If they are God’s representatives, it is their state that is dealt with, and with their state as responsible before God for the assembly. It must, however, be remembered that the state of the church is largely determined by the state of the stars; for those that give light, teach, and those that rule, possess the formative power. Hence it is that the instruction in these letters is for all who have ears to hear, and to hear what the Spirit saith to the churches. The address to the angel of Thyatira, for example, contains at least four classes. There is, first of all, the angel to whom it is sent. Jezebel is next introduced; and it should be distinctly noted that the angel is blamed for the allowance of Jezebel, and for the introduction of her teaching—the beginnings of the Romish systematized error. There is the faithful remnant; and, last of all, there is the overcomer. What we desire to lay stress upon is that Jezebel represents the Papal system, and that the Lord held the angel responsible for its appearance and establishment. In like manner as to Sardis, it is the angel that has fallen into the state described, is held responsible, and is called upon to repent. But on the very principle affirmed, that the angel possesses formative power, he becomes the expression of an almost general state of things. We say “almost general,” because an exception is made in the words, “Thou hast a few names even in Sardis which have not defiled their garments.” (ch. 3:4)
The rest of the book is explained, according to the light given, in the order of the chapters; and if the reader does but weigh the statements made and compare them with the teaching of Scripture, remembering, at the same time, that the Holy Spirit alone can effectually convey the mind of God and open our hearts to receive it, he will certainly be led into the understanding, if in measure, of the important contents of this portion of the inspired volume.