Tyndale Open Study NotesRevelation 1

Revelation begins with a three-part introduction, including:

1. a prologue (Revelation 1:1–3),

2. a letter introduction (Revelation 1:4–8), and

3. a historical introduction (Revelation 1:9–11).

• The word revelation (Greek apokalupsis) introduces the book's visionary style as apocalyptic writing (see Revelation Book Introduction, “Apocalyptic Writing”). God shares his message through mysterious symbols, numbers, and word pictures.

• of Jesus Christ: He is both the source and the main subject of the book.

• what must soon come to pass: Compare Revelation 3:11; 22:6–7; Luke 18:8; Romans 16:20.

testifies … testimony: The Greek words behind these terms are martureō (meaning “to bear witness”) and marturia (meaning “witness” or “testimony”). These related Greek words refer to a true and reliable witness. They highlight that the sacrificial witness of Jesus and the true testimony of John form the foundation for the revelation.

• blessed is the one: Revelation includes seven promises of blessing (Revelation 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14).

• hear and obey: True listening means you follow what you hear.

The second introduction (see study note on Revelation 1:1–11) follows the style of a Greek letter.

• To the seven churches do not mean there were only seven churches in the Roman province of Asia. Instead, these seven churches represent the entire group. "Grace and peace" is a typical Christian greeting (see study notes on 2 Corinthians 1:1–2; 2 Thessalonians 1:1–2). The order of these words is consistent in the New Testament, suggesting that peace follows from God's grace.

• from Him who is and was and is to come: God controlled the past, will control the future, and has complete authority and power over every present crisis (see also Revelation 1:8; 4:8; 11:17; 16:5).

• the seven spirits: Some argue that the "seven spirits" are seven angels, but the phrase fits between references to God the Father (Revelation 1:4) and God the Son (1:5), making this passage a description of the Trinity (see Matthew 28:19; John 14:26; 15:26; 2 Corinthians 13:14; 1 Peter 1:2). The number seven acknowledges the holy spirit’s perfection (compare Zechariah 4:2, 6, 10).

• In this doxology, John explains why we should praise Jesus.

• A doxology is a short statement that gives praise to God or to Jesus. These statements often end with the word Amen (see Romans 11:36; Philippians 4:20), which expresses agreement and affirmation.

• Jesus serves as our example for sharing the good of salvation (Revelation 1:2).

• The belief that Jesus was the first to rise from the dead is essential to Christian faith (1 Corinthians 15:14, 17).

• As the ruler of all the kings of the world (see also Revelation 17:14; 19:16), he is the ultimate Lord of everything. People in the Roman world were expected to declare Caesar as the absolute lord; many early Christians died for their belief that Jesus alone holds that position.

I am is the name of God in the Old Testament (Exodus 3:13–14; 6:2; Deuteronomy 6:4). Jesus used this name for himself (compare John 4:26). Alpha and Omega are the first and last letters of the Greek alphabet. They show that God's actions cover everything. God is completely in control.

This third introduction (see study note on Revelation 1:1–11) is historical. It shows God speaking to people through real events. While in exile, God gave John an important mission.

• your brother and partner: Although separated from other Christians due to imprisonment, John felt a sense of community with them in suffering. This connection was based on hope in God's kingdom and a willingness to endure.

• The Roman fortress on the island of Patmos held prisoners and exiles. Patmos was part of a group of islands that protected the busy seaport of Miletus.

• because of the word of God and my testimony: These two statements mean the same thing. This is a common pattern in Semitic writing, where the second line repeats or explains the first. By John's time, Jews were convincing Roman authorities that Christianity was different from Judaism and therefore not an authorized religion.

• the Lord’s day: In the Roman world, this term referred to celebrations for Caesar. Christians, however, used it for their weekly worship, celebrating the resurrection of Jesus. The earliest Christians worshiped in Jewish synagogues on the Sabbath, the last day of the week (Acts 18:4). By the time of Revelation, they were no longer allowed in synagogues and gathered on the first day of the week, which marked the resurrection (see study note on Luke 24:1; see also Acts 20:7).

• The loud voice like a trumpet blast announced the Lord’s coming.

Write … and send: God appointed John as a prophet and messenger of his revelation (see Revelation 22:8, 10; compare Isaiah 6:8–9; Jeremiah 2:1–2; Ezekiel 2:1–3; 34:1–2).

John's first vision shows Christ as a wise, strong, and powerful messenger of God who always cares for his people.

• I turned to see the voice that was speaking: This refers to the loud voice in Revelation 1:10.

• seven gold lampstands: The lighted menorah was a symbol of God's presence among his people (Exodus 27:21; Leviticus 24:1–4) and his all-seeing eyes in the world (Zechariah 4:10).

• the Son of Man (or a son of man): Son of Man is a title Jesus used for himself (see Daniel 7:13; Matthew 8:20; 9:6; 16:13; Mark 2:28; 9:9; 14:41; John 1:51; 3:13; 5:27).

• The long robe and gold sash give Christ an authoritative look (see Revelation 19:13–16; Daniel 10:5). The robe was a priestly garment symbolizing purity and holiness.

• White hair symbolizes wisdom and maturity. This image reflects Daniel’s vision of the Ancient One (Daniel 7:9).

• His eyes, like flames of fire, see through deception. The one who knows everything will judge everyone (see Daniel 10:6; Hebrews 4:13).

• Refined or hardened bronze feet suggest stability, firmness, and security (compare Daniel 10:6).

• The thundering voice shows God's power. When God speaks, people will listen (compare Ezekiel 43:2).

• The seven stars symbolize the complete church. The church is safe in the right hand of the Son of Man, which means it is under his care, acceptance, and blessing.

• The sharp sword coming from his mouth represents his powerful message and judgment (see Revelation 19:15; Genesis 3:24; Ephesians 6:17; Hebrews 4:12). Jesus announces both grace and judgment, but here the focus is on his role in carrying out judgment (see Revelation 2:12, 16; 19:15, 21; compare Isaiah 11:4).

• When I saw Him, I fell … dead: Terror and fainting, if not death itself (see Exodus 33:20), often occur when someone sees God (see Isaiah 6:1–5; Matthew 28:4). The Lord kindly responds by touching with his right hand (compare Matthew 25:34) and saying, Do not be afraid (compare Luke 1:13), showing both grace and acceptance.

• I am: This phrase identifies Jesus as God (see study note on Revelation 1:8).

• the Living One: The Son of Man (Revelation:13) has defeated death, so he holds the keys to death and controls the outcome of our greatest fear (see Revelation 20:14; Hebrews 2:14–15). Jesus has full authority to offer hope in a hostile world.

• Hades: See study note on Revelation 6:7–8.

Write: In the vision, God instructs John on what to do for him (see Isaiah 6:9–10). This vision aims to help the church understand the present and future from God's viewpoint (Revelation 1:20).

• John must record what he sees because Revelation is an important message for the churches.

• The angels (or messengers; Greek angelos) of the seven churches could be:

  1. the guardian angels of these churches (compare Matthew 18:10; Acts 12:15);

  2. the leading officials of the churches (compare Matthew 11:10, where “messenger” is angelos); or

  3. a personification of the ethos (spirit or character) of the church.

  The best understanding is probably a combination of 1 and 3.