Revelation 1:9–18

It should read, "I became in the Spirit on the Lord's day." John was not simply in the right and normal Christian state, as so many think. The power of the Spirit carried him out of himself. His senses were shut to other things. His spirit was awake to see the things shown to him, and to hear the voice that speaks to us also in him. The same expression appears again at the start of chapter 4, when the vision there opens.

This expression, "in the Spirit," describes the normal Christian state, as Romans 8 shows. It means that the Holy Spirit of God, given to live in John as in all believers, was leading his heart into happy occupation with the things of God. And you should seek that it may be so with you.

"The Lord's day" is not "the day of the Lord." In the original the two differ in form as widely as they differ 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.

The character of the first vision (vv. 12-20) applies to the present. Christ glorified among the churches could have no place or meaning in the coming time of judgment. Both Testaments call that time the "day of the Lord," and it depends on the Church first being set aside as a public witness for God on earth.

It is the day belonging to the Lord, the day characterised by the Lord. It appears in only one other place in the New Testament: "the Lord's Supper" (1 Cor. 11:20). The two belong together, the Lord's Day and the Lord's Supper (see Acts 20:7).

In creation God appointed a day of rest, and in His covenant with Israel He marked it out as His own. That covenant is gone, and the rest of the old creation is broken. So God does not call us to share His rest from the old creation. He calls 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 the Sabbath moved from the last day of the week to the first, for that would destroy the meaning of both. It is an entirely new thing, resting on an entirely new foundation.

There may have been no one else to share fellowship with. But is it not precious that a man suffering for the Lord, cut off from the fellowship of fellow believers, is not cut off from the Lord's fellowship? The Lord came to this old brother.

It was surely significant that the voice was "behind" him. The main aim of all prophecy would have thrown him forward instead. But before the Spirit of God could rightly begin the visions of the future, there had to be a look back… He must turn to the voice behind him and learn what the Lord thought of what bore His name on the earth. But how new to John was "a loud voice like a trumpet" from the Lord Jesus! How different from the good Shepherd's voice that he and the other sheep heard and knew!

The "loud voice like a trumpet" would signal a matter of public importance — one that concerned the whole Church.

Look further into the book of Revelation — a book written for the seven churches — and you find other titles used by our Lord and of Him. In Revelation 22:13 we read, "I am the Alpha and the Omega, the first and the last, the beginning and the end." Can we doubt why our Lord uses these titles? He wants a failing church to see that everything for the display and glory of God is found in Himself. As the "Alpha and Omega" He assures us that He is the expression of all that God has to say to us. As the "beginning and the end" He assures us that He is the embodiment of all that God is doing. As the "first and the last" He tells us that He is also the expression of all that God is in His nature, character and disposition.

The best authorities leave these opening words out. The trumpet stands for God speaking with power and majesty. A trumpet sounded when He gave the law on Mount Sinai. A trumpet will sound when Christ calls the believing dead to meet Him in the air.

It meant something that the voice was "behind" him. Prophecy is mainly about what lies ahead, and it would have thrown him forward. But before the Spirit of God could open the visions of the future, there had to be a look back. God only shows the future when He is done with the thing He has been caring for... Before John saw what lay ahead, he had to turn to the voice behind him. He had to learn what the Lord judged about the thing that carried His name on the earth. But how new to John was "a great voice as of a trumpet" from the Lord Jesus! How different from the good Shepherd's voice that he and the other sheep heard and knew! A loud voice like a trumpet demanded attention. In a normal, healthy church such a voice would have been out of place.

John is told to write what he sees in a book and send it to the seven churches. The Apostle has already sent greetings to those seven churches. Now each one is named. Only seven churches are addressed. Still, the Spirit of God chose the written form rather than the spoken one, so that the whole Church, for all time, may benefit from these messages.

Revelation 1:4 and 1:11, and what follows, make it plain that seven real churches in the province of Asia were meant first of all. There were special reasons for writing to those particular churches. But I have no doubt at all that they were also chosen for a further and larger purpose: to give one picture after another of the church in general, from the days of the apostles to the end of its existence on earth. So there were seven golden lampstands, seven being the well-known symbol of spiritual completeness. There may have been other churches as well known or better known, and one of these seven had already had a formal letter from the apostle Paul. Many things that look most important to men, and even to Christians, are passed by, for the Lord does not see as man sees.

Other important churches in the same district are left out. Those seven, and only those, are named, and in the order a traveller would visit them. The seven chosen assemblies stand as a symbol of the whole Church through the successive periods of its history, and at any given moment too, until its final rejection as an unfaithful witness to Christ.

It meant something that the voice was "behind" him. The main aim of all prophecy would rather have thrown him forward. But before the Spirit of God could rightly begin the visions of the future, there had to be a look back... First, we should note that it was on the Lord's day. Next, before the Lord showed him what lay ahead, he had to turn to the voice behind him. He had to learn how the Lord judged what bore His name on the earth.

But there comes a voice behind us like a great trumpeter. There is One who is speaking to us. He has a special message for us. Let us then do as John did. He turned to see the voice that spoke with him; until he turned he could not see the Speaker. Are you looking in the wrong direction? Are you looking at circumstances, or at Christ?

The number seven points to what is morally complete. Gold, the most precious of metals, stands for divine righteousness. The founding and make-up of the Church displays that divine righteousness, the character of God. This holds whether we see the Church in relation to Christ as His body, or to God as His house... In the symbol of "seven golden lampstands" we have the Church complete and perfect on earth, as God thinks of it, standing publicly as His witness. This is not what the Church has become. It is the Church in its origin and character, as He set it up.

The golden lampstand of the sanctuary is clearly in view here, and we are meant to notice the contrast just as much... The lampstand of the sanctuary was one only, its six branches set into the central stem, and it speaks of Christ, not the Church. The seven lampstands give light in the world, not in the sanctuary, where Christ alone is the light. There is a certain unity here, since they no doubt stand for the whole Church. Yet this is the Church seen from the outside and in history, as "churches," not in its dependent connection with Christ. Each lampstand stands on its own base and carries its own responsibility... To call the Son of Man among them the invisible bond of union is a mistake. He is judging, not uniting.

A lampstand is clearly there to be used as a light bearer. There were seven of them, and they were golden, showing the holy work they had to do in divine ministry. Theirs was a sacred office. They had to spread the light of grace and truth in this world... The lampstands stand for the seven churches of Asia, as we learn. But in picture they point now, as then, to the church in this world. The church is the means through which the Spirit of God expresses His sevenfold activity, bearing witness to Christ during the night of His absence.

The symbol of a lampstand at once suggests that they stand for the Church in its responsibility to keep a light burning for Christ in this dark world. The gold means that God set the Church up on earth, at its beginning, fit for His own glory as a witness for Christ. And it is surely the professing Church that is in view. Later we learn that the lampstand can be removed, and in the end that what the lampstand stands for becomes utterly sickening to Christ.

Here Christ is not presented as in the midst of the Assembly to lead the praises of His people, nor in the midst of two or three to guide their prayers. He is not viewed as the one Shepherd uniting the sheep into one flock, nor as the Head of the Church — His body. He is seen in the solemn character of the Judge in the midst of the Christian profession. He walks among the assemblies. He watches their condition and passes sentence — either praise or blame.

Here we have to note that this vision shows Christ as Judge. Scripture speaks of Him as Son of man. As we know, this is the character in which He is given every kind of judgment to carry out. Yet the One seen as Son of man is described with the marks that belong to the "Ancient of Days" alone. Daniel sees the Ancient of Days in one way, and the Son of man in quite another. John sees the Son of man with the qualities of the Ancient of Days. He is man; but the man seen then and in this way is a divine person, the eternal God Himself.

It is not the Father sending messages to the church, as in the various letters; it is Christ walking in the midst of the churches to judge them. He is therefore seen here neither as the Head of the body nor as the Servant. He has His garment down to the feet, but if I want to serve, I tuck my garment up. He is walking in their midst to judge their state. That is a new thing.

Here John sees the Lord as High Priest ready to judge the sanctuary. He does not show Himself to John as the Priest at the golden altar, with the censer and the burning incense. Instead, He stands at the lampstand with the golden snuffers, as though He were asking, and that for the last time, whether the lamps of the sanctuary would burn in a way worthy of the place — or whether He would soon have to remove them.

The golden sash round the chest is like a band that holds the affections in. The love of Christ is there, as we know well from His messages to the churches. But here He appears as Judge, and the golden belt of divine righteousness stands out against the long robe. Look at the responsible body of Christendom, and it is clear that this is not the time for the full and free exercise of the affections. Divine justice draws a boundary round the region of the heart, for there is much to be judged.

The high priest's sash was made of gold and linen, and the linen showed the colours blue, purple and scarlet. This pointed to the union of divine and human righteousness in Jesus our great High Priest. The colours set out His heavenly character (blue), His sufferings (purple), and His glory (scarlet). But the sash here is wholly of gold — divine righteousness. Worn at the chest instead of the waist, it shows calm repose.

Even after they had turned away from the Lord, Jeremiah sees Him in the midst of Israel. John also sees Him in the midst of what symbolises Christendom, before the Babylon system develops. Truly they both see Him in a unique way. Still, He is there. It is very important that we recognise this now.

When John turns to look at the Almighty, the Alpha and the Omega, he sees Jesus. He sees what characterised the Ancient of days (Daniel 7:9, 13).

Head and hairs white like wool remind us of the Ancient of Days in Daniel 7:9. The Son of Man comes to Him with the clouds of heaven, and receives all the rights and dignities of the Kingdom. But verse 22 of the same chapter lets us know that the Son of Man is Himself the Ancient of Days! In verse 7 the Son of Man comes, and in verse 22 it is the Ancient of Days who comes! So the Son of Man and the Ancient of Days are one!

First of all, "The hairs of His head were white, like white wool, like snow." That is the character of the Ancient of days. In a man, the years that should teach wisdom supply the symbol. But in Him, what a man has to attain is perfect and original. The wisdom that is His is dazzling with its purity. It is absolute righteousness and holiness, and nothing else.

Daniel 7:9 describes "the Ancient of Days" in a similar way… Daniel does not mention the whiteness of the head. Here the head is uncovered. What we see are personal qualities, not the glories of office, which come in verse 16.

His eyes like a flame of fire mean sharp perception that spares no evil. How many hidden actions, church plots, concealed sin, buying and selling of church office, and cruelty have those eyes seen in church history? And do not forget: the searching glance of Christ has always seen through what is outward. It reaches the very motives and counsels of the heart, and the conscience of everyone under His far-seeing view. Those eyes see all at this present moment, detecting the inmost thoughts of our souls.

What does astonish us is to find Him standing like this among the churches, the circle where people claim to love and honour the name of Jesus. They are the first to come under the all-searching eyes of flame. And yet it must be so. How could He deal out righteous judgment to the vast outer circle, if He let evil grow undetected and unrebuked in what we may call His own household?

In due time He will come out crowned with many crowns: here there is no crown, for the time to reign has not yet come. The judgment throne must come before the kingdom glories. He must first clear the scene of all evil as the Judge, before He reigns in glory as the King.

In Revelation 1:14, "His eyes were like a flame of fire." There He is the judge, searching out and judging everything that does not match His holy nature. But here His eyes like doves speak of gentle, tender, faithful love. The dove is always faithful to its mate. Nothing will transform our hearts and draw them to Him so much as having our eyes fixed on His love.

There is no more necessary devotional service for us than to be at the feet of Jesus, and to ask Him to search us thoroughly, as the Psalmist did long ago (Psalm 139:23-24). Let His eyes of flame search us to discover and burn away every hateful motive. We are apt to deceive ourselves, but when we feel that His eyes are on us we make no mistake.

Since brass is a mixture of metals, copper is probably the metal often referred to in Scripture. In some cases it may be bronze. Scripture uses brass as a symbol for righteousness according to the claims of God upon man, as in the brazen altar. The Lord, as seen in the vision in Revelation, has feet like fine brass, "burning as in a furnace" — that is, righteous judgement according to responsibility.

The aim of the context differs, though the same remarkable word reappears. In chapter 1:15 it is part of the Lord's judicial attributes. He has not only "eyes as a flame of fire," but "feet like brilliant brass (or copper), as though they glowed in a furnace." This is penetrating and firm unsparingness to the last degree in judgment of responsible man. They were as though red-hot in a furnace. In chapter 3:18 the scope is wholly different.

"His feet like fine brass, as if burned in a furnace" — they could pick up no defilement. They are unbending in judicial strength, dealing with responsible man according to God.

"His feet like fine brass as if they burned in a furnace" speaks of a holiness of walk that never bends. It never turns aside into any crooked way, and no soil of earth defiles it.

His eyes as "a flame of fire" refer to His moral intolerance of evil. He will search out sin and discover it, however hidden. "His feet as fine brass." What His eyes discover, His feet shall tread upon… When the Lord comes in person to make good His sovereign right over the whole scene under heaven, His feet are likened to "pillars of fire" (Revelation 10:1-2).

In Ezekiel 1:24 the wings of the cherubim make a sound "like the sound of many waters, like the sound of the Almighty." Later, "the glory of the God of Israel came from the way of the east. And His voice was like the sound of many waters" (Ezekiel 43:2). So a voice like the sound of many waters is a scriptural figure of the glory and majesty of God. It is in this glory that Christ, though man, now appears.

Many waters picture the tremendous power of His voice, with its irresistible, awe-inspiring sound. It is no longer a voice of gentle grace that only His own sheep hear (John 10:27). Every ear in the whole universe will hear it.

The Lord stands among the lampstands, which represent His assemblies on earth (Revelation 2 and 3). He is now looking with eyes like a piercing flame of fire, and with heart-searching words, among those who are in the place of responsible testimony for Him… This is not the execution of judgment upon our Substitute. Nor is it the infliction of judgment upon us. It is the testing and trying of our ways by the Son of God, according to the authority given Him to judge among His people, before He judges all the earth at a later day.

Then, "out of His mouth went a sharp two-edged sword," that is, the word in judgment. "And He had in His right hand seven stars" — subordinate authority. "His countenance was as the sun shines in his strength" — supreme sovereign authority and glory.

Christ holds all Church authority, all ministry, and all spiritual rule in every assembly. The stars held in His right hand mean this above all: He is able to give or withhold, to preserve and sustain every true minister of God. When the question is the eternal security of believers, Scripture puts them in His hand and in the Father's hand, where no power can pluck them out (John 10:28-29). But it does not put them in His "right hand," as here… "The right hand" signifies supreme authority and honour.

In His right hand He holds those seven stars, and His grip is firm. We are soon told they are the angels of the seven assemblies. Notice: not the lampstands, but the stars. The lampstands are earthly profession; the stars are heavenly reality. Where He finds this, all the strength of His right hand is there to uphold it.

"A sharp two-edged sword" is the word of judgment. It is not only moral judgment, but judgment to death where needed, even against the apostates at the end. This sword went out of His mouth, because with the Lord Jesus Christ, to speak the word is to strike the blow at once. "He spoke, and it was done."

What comes out of His mouth is the "sharp sword with two edges." The word is God's power to detect evil and deal with it. In heaven there will be no need of the sword to cut. Now God comes right into our circumstances and lays everything bare by His word. He lets nothing pass.

Nothing pictures His power and glory better than this figure of the noonday sun. The sun is the greatest of God's visible works, so it stands for supreme authority. God made it "the greater light" "to rule the day." John and his companions saw Him in this same glory when He "was transfigured before them, and His face shone like the sun, and His clothes became white as light." (Matt. 17:2.)

Once the vile spittle of men rested on His patient face (Matt. 26:67). Now the face of the Lord shines with divine glory, far brighter and more radiant than the midday tropical sun… Christ is called the Light of the World (John 8:12), the Sun of Righteousness to Israel (Mal. 4:2), and the Bright and Morning Star to the Church (Rev. 22:16)… The stars are only reflectors. They have no light of their own… We count for very little except as held in the right hand of Christ. Only the servant's connection with the Lord gives him dignity.

He had leaned on the Lord's breast at supper. He had enjoyed His confidence and His love. These were so real to him that he called himself "The disciple whom Jesus loved." Had that love changed? Far be the thought! Then why is he so overcome? It was because of the fiery holiness he saw among the assemblies. He saw the Lord shining in the full splendour of His supreme majesty as the divine Judge. Who could stand before Him like that?

The sight of this puts John at His feet as dead (v. 17). Yes, John, who could lean on His bosom in the days of His flesh (John 13), falls at His feet as dead. Such, dear friends, is the condition of soul that the Lord can use — "a broken vessel." True, His love cheers His servant with "Fear not." But I do ask: is a soul "trained for the ministry" if it can stay unbroken in the presence of the Lord's majesty?

"He laid His right hand upon me," relates the Seer. The hand of power. On the mountain the touch of the hand and the voice of Jesus instantly dispelled the fear of the disciples (Matt. 17:6-7). Here, too, the hand and voice of the glorious One restores the disciple from his death-like faint. It was more than a touch, "He laid His right hand upon me." How that hand, pressed on him in life-giving energy and strength, would thrill "the disciple whom Jesus loved." This was the very same Jesus in time and eternity, on earth and in heaven.

How the Christ of the gospel comes out here! What words are more characteristic of Him than this, "Fear not"? "Perfect love casts out fear," and such love belongs to Him who speaks. He says it not only to John here, but to all who feel His majesty more than His grace. They would push Him back into the distance and darkness out of which He has come to us. What we are is no longer in question; the cross has fully shown that. All for us now lies in what He is; and the cross has revealed that too.

"I am the first and the last." This is essentially a divine title. Jehovah claims it for Himself alone three times in the prophecy of Isaiah (Isa. 41:4; 44:6; 48:12), and Christ claims it three times to match in this book (Rev. 1:17; 2:8; 22:13). To apply this Jehovah title to the Son of Man is absolute proof of His deity… As the "FIRST," He is before all, and above all, and from Him all proceed. As the "LAST," He is after all, and in Him all things centre… Calmly consider this magnificent title, claimed and borne by Jesus of Nazareth glorified in heaven. Then fear disappears like mist before the rising sun.

He does not turn away the more-than-homage of His servant. He reassures the man whose nature had withered before Him. He is Jehovah, yet man. But if He had not died, we would not have known Him in the blessed character and energy of life that He has now proved — life more abundantly. Who then could say "Fear not" as He could? … John is going to hear about judgments, and about the schemes, power, and anger of Satan beyond anything men had known before. But he knew that the right hand of the One alive for evermore had been upon him, and he had heard the words of His mouth. That knowledge would give him strength and courage for everything to come. He wrote the book in this spirit, and we should read it in the same spirit.

The blessed Saviour would not have him cast down. He would cheer and strengthen and encourage him. He laid His right hand upon him and said, "FEAR NOT!" How often he had heard those words fall from His gracious lips before, and they banished all terror from his heart. And those words were spoken for us. May we be able to hear them, for we surely need them. The state of Christendom has not improved; things have become worse and worse; the assemblies have not returned to that first love which they so early left; nevertheless, "FEAR NOT!"

"The Living One" is the next divine title. He was, is, and ever shall be the source of life. He is the Living One independently of the creature. His incarnation did not originate life, but showed what already existed (1 John 1:2). "The Living One was the name the Hebrews used to mark off the true God from all false ones." The eternal life of believers has its source in Christ, "the Living One." So does the eternal existence of unbelievers, and so does the immortality of angels.

He agreed not only to become man, but just as willingly to die, whatever it cost. His death did everything needed to blot out the evil and prepare for all blessing. The phrase is the strongest way of putting the matter. It is not merely that He died: that is not quite what He says here, though it is said elsewhere, and very truly. He says that He "became" dead. This strongly implies He was willing to die, since He became what was never His own.

I have been down there where you were as sinners, under the sentence of death. I was there without sin, and death had no claim on Me. But in grace I went right down into the very scene of death's dominion, the very stronghold of Satan's power. And I have overcome him in his stronghold, which was death… I have gone through the dark tunnel of the grave. On my way through that tunnel I met the one who had the power of death — symbolised by the keys. I have pulled the keys from his belt. I have wrenched the sceptre from his hand.

But this Living One has died, gone into death to become its Conqueror. Alive for evermore, He has the keys of death and of hades. Death holds the body; hades holds the soul of the dead. So man's condition is sounded to the very bottom, for death is the seal of that condition. Only what meets the condition can break its seal.

Hades follows death, and does not go before it… The Lord says that He has the keys of death and of hades. He shows by this that He is the absolute master of all that might threaten man, whether for the body or the soul. Satan's power in this respect is annulled; Christ has it all.

He spoke of the completeness of the victory He gained by His death. Death has no more dominion over Him. He has annulled the one who had the power of death. He has authority (pictured by the keys — Isa. 22:22) over both Death and Hades, and will summon both at the appointed hour to give up their solemn charge.

John is going to hear about judgments, and the schemes, power, and wrath of Satan beyond anything men had known. But the right hand of Him who was alive for evermore had rested on him, and he had heard the words of His mouth. Knowing that would give him strength and courage for everything to come. And as this is the spirit in which the book was written, so it should be read.