As I have prepared for this study over the last several
months I’m been excited to share with colleagues and other local church leaders that our church would be taking an expository journey through the Book of
Revelation. This has been met with all kinds of responses. Big eyes, eye roles,
and the occasional “wow,…good luck” have betrayed many different sentiments people
have about this book and the preaching thereof. One local preacher even said
something to the effect of “Woah man! I’ve only preached through chapters 2-3 (covering
the seven churches).” Still others have wonder why I don’t spend time on, as
they put it, “something more important/applicable.” These comments and
inquiries have left me asking, “Why are we doing
this?” or “Why are we going to devote all this time as a church to this particular
work?” It is an honest question that I am prepared to answer today as we open
up our study in 1:1-3. In this opening passage, John answers four important
questions that together will help us all justify and/or legitimize our current study of this book.
1. What is it?-1:1a-b
This opening phrase “The Revelation of Jesus Christ” serves as the
title of the work and even in this heading so much can be gleaned as we seek to answer “what is this book?” First, “revelation” is the
NASB translation of the word Ἀποκάλυψις
(apocalypse) which literally means “unveiling.” Though many today associate the
term “apocalypse” with the doom and gloom that some believe will accompany the
end of the world (no doubt in part because of what is contained in this book),
apocalypse/unveiling also distinguishes a genre of literature in which one
would find the following phenomena: heavy symbolism, angelic mediums,
episodes of cosmic catastrophe, showdown between good and evil (dualism), and
figurative language. If you are familiar at all with the contents of this book
then you can probably see why “apocalypse” is a fitting designation. However, all of these characteristics that one would find in an
apocalyptic work seek to “unveil” something of great significance—most often an
event in which the divine and earthly meet in some radical and
culminating episode. In this case, one doesn’t need to wonder what this might
be, for John answers this in the genitive phrase that follows “the
Revelation,”—“the Revelation of Jesus
Christ.” Before we even see the throne room, meet the horsemen, watch the
seals being broken, hear the trumpets, witness the beasts, and enjoy the battle
of Armageddon, John makes it absolutely clear from the beginning that this work
is mostly concerning about a person—Jesus. Even further, the clever use of the genitive case (of…),
suggests that Jesus (and his future coming), is not only the content of the
apocalypse/unveiling, he is the source of the revelation itself—i.e. “the
Revelation of Jesus Christ” and “the
Revelation from Jesus Christ.” In other words, Jesus is not only given the star
role in the unfolding drama, he is its playright! This ought not be
surprising, for Jesus’ central role in God’s revelation is a theme throughout
the Scriptures. Just listen to how John opens another book that he wrote.
John 1:1ff-“In the beginning was the Word, and the
Word was with God, and the Word was God. He was
with God in the beginning. Through him all things were made; without him
nothing was made that has been made.”
Not only that, but just listen to these words from Hebrews:
Hebrews 2:10- “For it was fitting for Him, for whom
are all things, and through whom are all things, in bringing many sons to
glory, to perfect the author of their salvation through sufferings.”
Added to these considerations is Jesus’ unique capacity as the
greatest of all revelations of God Himself.
Colossians 1:15-18-“He is the image of
the invisible God, the firstborn of all creation. For by
Him all things were created, both in the heavens and on earth,
visible and invisible, whether thrones or dominions or rulers or
authorities—all things have been created through Him and for Him. He is
before all things, and in Him all things hold together. He is
also head of the body, the church; and He is the
beginning, the firstborn from the dead, so that He Himself will come to
have first place in everything.”
These passages and what is found in the opening lines of Revelation
suggest that just as Jesus was a central figure in the creation of the world in
the beginning so too will Jesus be the principle agent in bringing about the
new earth. Not only that, but the same Jesus who proved to be the author of
salvation past (justification) in his first coming, will also be the author of
salvation future (glorification) upon his second coming. Finally, when it comes
to God revealing himself, it should come as no surprise that Jesus would be
used to do that even and/or especially at the end of all things. Therefore
this work is not just the Revelation/unveiling of Jesus Christ and the
Revelation/unveiling from Jesus Christ, it is the Revelation/unveiling that is
Jesus Christ. How is that for a loaded title!
Because Christ is Revelation’s ultimate focus, source, and
priority, to pick up this book hoping to reach any other terminus but him is
misplaced. As I preach through this work, I want you to know that, in keeping
with this title, I am hoping that we all come to understand Christ more by how
he is portrayed in the end. Throughout our study we will discover why this must
be the case.
However, while some are tempted to delimit the Book of
Revelation to merely an apocalyptic work, it is important to understand that it
is also epistolary. Epistolary means
letter-like and, to be sure, the Apocalypse of John does suffer similarities
with other letters from the first century. After all, don't chapters 2-3
consist of 7 letters to individual churches? Is not John named as the author
(much as Paul identifies himself in his many letters)? Is not John commanded to
write things down in letter form (1:19)?
The epistolary quality of Revelation is hinted at as early as verse 1
when John continues by saying “which God gave Him to show to His bondservants.”
God gave Jesus Christ a message to be shared to his servants—a letter to be
circulated among the early churches and the global church thereafter. When one
considers the gracious nature of God’s Revelation in general and this book in
particular, it is clear from the beginning of this work (with the inclusion of
this verb didwmi) that God was not
obligated to provide what we know as “the Apocalypse of John” today. Instead,
he gave it freely. This he did in order (as the text says) “to show” something of some
significance. In fact “show” (deiknumi)
is defined “to make known the character or significance of something by visual,
auditory, gestural, or linguistic means.” Revelation fits this definition to a
tee, perhaps more than any other work in the canon, as it’s contents reveal
God’s revelation in highly visual ways (by means of its many figures,
descriptions, and symbols), auditory ways (in the recorded worship services
that are throughout the work), gestural ways (as the placement of characters
proves significant in the action that is described), and in linguistic ways (as
witnessed in some of the most sophisticated literature ever produced). Show
also reinforces the apocalyptic nature of the work which, at is core, is an
unveiling of things once left to mystery. So, one might say given what has been
discussed thus far, that the Book of Revelation is an Apocalyptic letter.
However, even this is incomplete as verse 1 continues by
making known what is being shown/revealed—“the things which must soon take
place” (1:1c). This highlights the
prophetic element inherent within the book. John solidifies the prophetic
nature of the book when he says in verse 3 “blessed is he who reads and those
who hear the words of the prophecy.” Prophecies, especially biblical prophecies,
are given in order to tell us what is going to happen (concretely, not purely
figuratively). In other words, there is a “there there” to biblical prophecy.
Though prophecies do persuade and provide moral instruction, they do this by
predicting what is really going to take place (and with great precision).
Applied to the Book of Revelation verse 1 indicates that
what is found in this work is highly sophisticated. Everett Harrison concludes
that Revelation “is apocalypse with respect to its contents, a prophecy in its
essential spirit and message, and an epistle in its form.” To understand what
it has to say well, one must take into consideration the unique form it possess
(unique in the panoply of ancient literature, even all literature ever
produced).
2. Where did it Come
From?-1:1d
Alright, then “where did it come from?” Like many apocalyptic works, there is an angelic medium delivering
the message to the recipient—“and He sent and communicated it my His angel”
(1:1d). This is not unusual as God often delivers important messages through
angels (See Daniel, Mary, etc.). When divine revelation is of some
significance, a special messenger is called for. Though an angel fits the bill
often in this work, sometimes (as we will soon see), Jesus Himself will play
the part of messenger and speak directly to John the apostle.
From God’s mind, revealed through Jesus, delivered by an
angel, the message of Revelation was unveiled “to His bond-servant John”
(1:1e). Which John? It might surprise to learn that as many as seven different
Johns have been proposed by different people throughout history. However, many
of these suggestions are easily dismissed (John Mark, John
the Baptist, Cerinthus, some other John, and someone using the name of John the
Apostle as a pseudonym). The two most likely possibilities are John the elder
(an early church leader) and John the young apostle of Jesus Christ (author of
the Gospel of John and the Johannine epistles). Those who argue for the elder
cite differences between John’s gospel and Revelation (grammatical, linguistic,
and otherwise). However, when one takes into consideration the differing genres,
time that separated the production of the Gospel and Revelation, and the
content presented, there is little reason why this is a real problem for those
who believe the apostle wrote it. Not to mention, there is widespread early
church support for apostolic authorship (Justin Martyr, Irenaeus, Origen,
Tertullian, et al). At the end of the day the best evidence suggests that John,
the last surviving apostle, wrote this incredible work while exiled on the
island of Patmos.
And who better to write this book than the one who made the
most compelling case for Jesus’ divinity in his gospel? In fact, both
Revelation and the Gospel of John share at least one common theme: God is
revealing himself through Jesus Christ as Savior of the World. In John’s
Gospel, Jesus is shown to be the incarnate Logos that ushered in the church
age. In Revelation, Jesus is depicted as the victorious ruling Savior who upon
purging a sinful world and vanquishing enemies, ushers in an eternal heaven.
So, the transmission of the contents of the book of
Revelation is as follows: the mind of God—revealed through Jesus
Christ—delivered (mostly by means of an angel)—to John the apostle.
3. How was it put
together?-1:2
Once delivered to John, how was it put together? John
answers this in verse 2—“who testified to the word of God and to the testimony
of Jesus Christ, even to all that he saw.” In writing this book, John is simply
reporting words and visions of God. Though all Scripture is inspired by God and a
product of God’s Spirit revealing divine content to human writers who then, in
concert with his direction, write the message down in their own hand, John’s
apocalypse, more than many of the other works of the Bible, leans more heavily
on the side of dictation.
Compare the writing of this work to say a Pauline epistle.
In one of Paul’s letters the apostle is sitting down and thinking through what
he would like to say to a particular church after carefully deciding how it
ought to be organized and presented for a specific agenda as best fits the
needs of a particular community of believers (all, once again, under the
control of the Holy Spirit). In Revelation, God is revealing exactly what John
needs to record via visions and specific verbiage. While Paul was motivated to
write his letters from personal concern and then granted permission to do so
under the Spirit’s authority, John’s retirement (exile) on Patmos is
interrupted by Christ himself and he is then told “sit here, watch this, and
write down what I tell you to record.”
As verse 2 closes, the Christo-centric focus of this book is
once again on full display—“and to the testimony of Jesus Christ, even to all
that he saw.” Ultimately, through all that John would witness (glorious and
hideous, wonderful and terrible, awe-inspiring and tear-jerking), the message
is predominately concerned with Jesus Christ—His person (God the Son, Revealer,
Savior, and Victor), and his work (past present and future).
4. Why was it created?-1:3
You might imagine that such a Christo-centric (Christ-heavy)
book would get a lot of attention in the church today. However, unfortunately,
many are afraid of this book, believe it is beyond their grasp, or have
acquired a bad taste in their mouths left over after witnessing those who abuse
and misuse the text. This is why we must ask and answer this last question, “why
was it created?” It is high time that the church return to this work after
having established Christ as the aim of its study and glean all that it can
from this final installment of the canon. If you won’t take my word for it,
consider what John says in verse 3—“Blessed is he who reads and those who hear
the words of the prophecy and heed the things which are written in it.” In
other words, this book was created to be read, heard, and applied rightly.
All three of these activities associated with this text
(reading, hearing, and heeding) are present participles, indicating ongoing
activity. It was John’s desire that the church preoccupy itself with the contents
of this book and consistently read it, hear it preached, and heed (obey/apply)
it rightly in their context. If this was true for the church in the late first
century, it certainly remains true today.
After all, as John mentions at the end of verse 3—“the time
is near.” Capping off this brief but profound opening comment of his
introduction, John adds a sense of urgency. As the apostle observed the world
around him and the pressure and persecution the church faced in his context, he
was convinced that the day was near when the prophecies in this book would come
to pass. Truly, people in every generation have believed that theirs is the
last generation to see the last days. In at least one way, they are correct.
Everything post-resurrection fits the “last days” designation. However, whether
or not we are yet in the very last of the last days remains to be seen. All I
can say with any certainty is this, “It is later than it has ever been” (Ron
Dickson)—i.e. “the time is near.”
So What?
It is for these reasons that we enter this study. We pick up
this book to read, come to this church to hear it preached, and seek to apply it
to our lives because we are called by the apostle to do so (1:3). Out of
devotion to our Lord and Savior, we approach this work because of its
preoccupation with Jesus Christ (1:2). Out of love for our heavenly Father, we
gladly accept this revelation that God has graciously made available to his
bondservants (1:1). In other words, studying revelation is an exercise of
obedience, theological investigation, and deepening relationship. There is so much to be excited about as we get
going.
However, to fully enjoy this study, one must ask these
preliminary questions of himself/herself: “Are you living a life of obedience
to Spirit?” “Is Jesus the center of your life?” “Do you yet have a relationship
with the heavenly Father?” Friends, what John is going to reveal to us in this
book is a two-edged sword—a bipolar message that is meant to on the one hand
inspire, encourage, and strengthen the church (those who already have a
relationship with Jesus) and, on the other hand, warn, challenge, and even
frighten the lost (those who do not yet have a relationship with Jesus). If you
happen to fall in the latter category, the time is near and there is no time
like the present to accept what Jesus provided when he first came so that you
are ready when he returns.
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