One of the first things we do when we begin to study a book of the Bible is to outline the structure of the book and the skeleton of its argument. Of course, all books are not equally easy to outline. When we get to Revelation, however, we have the easiest task of all, for the book comes with its own outline: "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter" (1.19).
"The things which shall be hereafter" comprises the largest section of the book, from chapters 4 to 22. It is worth noting in passing that this verse clearly confirms the futurist reading of Revelation 4-22, the chapters describe future events, not first-century history (as suggested by preterism) or principles relevant throughout the church age (idealism). "The things which are" describes chapters 2 and 3, the letters to the seven churches. Respected Bible teachers have seen in these letters a historical-prophetical overview of the dispensation of grace, but it is important to remember that Christ addresses seven local churches that actually existed at that time. It is also vital to grasp that the strengths and weaknesses that these individual assemblies display have marked Christian testimony throughout the centuries. We cannot park the failure of these churches safely in the past, Christ's words are still relevant to us. "The things which thou hast seen" describes the vision of chapter 1. John's description of that vision is not merely a preface to the book – it is an essential part of "the Revelation of Jesus Christ". An adequate consideration of this vision would fill a volume; here we can only notice briefly some important points.
First, we should notice the designation of Christ in the vision. He is introduced as "Alpha and Omega, the first and the last" (1.11). Both of these titles emphasise the comprehensiveness of Christ. As the "Alpha and Omega" He is not only the complete revelation of God, but He is also the One "In whom are hid all the treasures of wisdom and knowledge" (Col 2.3). And the practical implications of this tremendous truth become beautifully clear as we read through the letters to the churches. Every one of these assemblies was based in a different context, and each faced individual and distinctive challenges. They are addressed in different ways. Not all are praised, not all are rebuked. But each church's letter begins with a fresh revelation of Christ, specially designed to address their individual needs. No matter what the difficulties or departure, Christ was sufficient. He alone was, and is, the answer to the needs of each assembly. "The first and the last" is a title that appears four times in Revelation, and three times in the prophecy of Isaiah. In both books it is addressed to God's people at a time when their world has been turned upside down by the rise and fall of earthly empires. How precious to these believers, who must have felt themselves to be little more than flotsam on the breakers of time, was the reminder that they lived their lives under the watchful eye of One Who stands outside of time, "the first and the last".
Then we should notice the description of the Lord. First, John sees "one like unto the Son of Man" (v.13). This is a highly significant and resonant title. It is more that just a reference to the humanity of the Lord Jesus. Rather, the title evokes Daniel's vision of the "one like the Son of man" (Dan 7.13), who was brought near before the Ancient of Days, and to whom "there was given…dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed" (Dan 7.13-14). It is a title that speaks of Christ's authority to rule over earth, and relates particularly to His millennial reign. As such, it seems a little out of place in a passage that deals with testimony in the church age, but it is no accident that it is used here. Instead, this description reminds us of the profound truth that, in the dispensation of grace, the assembly is the place where heavenly administration is seen on earth. In Genesis 28.17, Jacob arose from his dream to acknowledge that "this is none other but the house of God, and this is the gate of heaven". The place of divine residence was also the place of divine administration. And, as the Saviour introduced His disciples to the idea of the local church, He, likewise, associated the two concepts. The promise of His presence "where two or three are gathered" (Mt 18.20) is linked to a promise that, in the assembly, the administration of heaven would be manifest on earth: "whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven" (Mt 18.18). The presence of the "one like unto the Son of man" (Rev 1.13) in the midst of the lampstands reminds us of the unique position occupied by the assembly in this age. It is not merely a gathering of like-minded Christians, but it is God's golden lampstand, in truth, "an awesome place…the house of God…the gate of heaven" (Gen 28.17, NET)!
In this description, Christ is presented as a priest. His "garment down to the foot" (Rev 1.13) is priestly attire, and He stands amidst the lampstands, just as the Old Testament priest ministered before the seven-branched lampstand in the Holy Place. And just as the Aaronic priest tended the lamp, to ensure that its light shone brightly, so, in His censure and His praise, the Great High Priest makes the adjustments required to ensure that the light of testimony shines brightly in a night-time scene.
Every element of this description is calculated to reveal the character of Christ. His holiness and majesty are evident in the golden girdle, which speaks of affections controlled by divine righteousness, in the whiteness of His hairs and head, demonstrating His purity and maturity, in the fine bronze of His feet, and in His voice, as sublimely powerful as the roaring of great cataracts. He is the one who sees all – the blowtorch intensity of the blazing flame of His eyes has the power to pierce and penetrate any pretence or hypocrisy. And what He sees, He can correct, for "out of his mouth went a sharp twoedged sword" (v.16). The chapters that follow bear ample witness to the intensity of His scrutiny – repeatedly He says, "I know". And they bear testimony, too, to the surgical precision of the twoedged sword – identifying and excising error, cutting and cleansing, but so carefully wielded as to inflict no unnecessary injury, cause no collateral damage.
And He has the right to chasten, for He holds the seven stars in His right hand. These "seven stars are the angels of the seven churches" (v.20). The lampstands present the assemblies as seen on earth, the stars present a heavenly perspective. The position of these in the Saviour's hand demonstrates His ownership – they are His. But they are in His right hand, not just a possession, but something prized and protected, shielded with divine power. These churches were battered by many assaults - from physical persecution to the seduction of false teaching. But they did not weather these storms alone. However daunting the onslaught, they were held fast in the right hand of the "Alpha and Omega…the first and the last" (Rev 1.8,17).
So intense is His holiness, and so overwhelming His majesty that even John, who had leaned on His breast, "fell at His feet as dead" (v.17). This is the One who moves in the midst of the lampstands, and who has promised His presence in our midst as we gather. We love to claim that promise, but we often do so with a lightness that suggests that we have not sufficiently contemplated the revelation of Christ in this chapter. If we really caught the radiance of His holiness, if we really felt the intensity of His gaze, we would understand that it is not a light thing to gather where He is in the midst. May God grant that all that is careless and casual will melt away in the glare of His transcendent glory, and that the golden lampstands will stand firm and "shew forth the praises of him who hath called you [us] out of darkness into his marvellous light" (1 Pet 2.9).
To be continued.
