The Glorified Christ (Rev. 1:9-20)

The circumstances John was in

In verses 9-12 John describes his commission from Jesus Christ. Before he gives any details about Christ he describes his own situation and in so doing gives encouragement to other believers. John was exiled to the island of Patmos because of his faithfulness to Jesus Christ.

But his circumstances did not remove him from the family of God. Notice that he reminds his recipients that although separated from them by land and sea, he is still their brother. Nothing could separate him from God’s family. In a similar sense, he was still a subject of the kingdom of God, for once a member, always a member.

Further, his circumstances did not mean that Christ could not reach him. One reason for John’s exile in Patmos was the influence he had over Christian congregations. The authorities imagined that by shifting him to an out-of the-way place they could isolate him. But no human barrier can keep Jesus and one of his people apart from one another.

And his circumstances did not mean that Christ could not use John. There he was banished because he had been serving Christ so faithfully. Perhaps John imagined that he could not serve Christ now. If he thought that, he was wrong. Many a blessing has come to the church because of imprisonment or banishment. We only have to think of Rutherford’s letters sent from his banishment in Aberdeen and Bunyan’s Pilgrims Progress written in Bedford jail. The particular role that Jesus had in mind for John was that of a prophet, which is what is meant by his being ‘in the Spirit’ on the Lord’s Day.

The commission that John received

As John was worshipping, suddenly a loud voice addressed him from behind. The speaker identified himself as the ‘Alpha and Omega, the first and the last’. We noted that Jesus had already used this description and his repetition of it suggests it was especially appropriate for John’s situation and future.

In this phrase, Jesus is claiming to be the Controller of time, the Sovereign of history. This would be a tremendous comfort to John in his own personal difficulties, to know that all events were under the control of Jesus. But it is also a reminder that the day is coming when Jesus, the one who started the human story when he created Adam, will bring it to a cataclysmic conclusion.

The Christ John perceived (vv. 13-16)

We have to remember that this is not a literal illustration of the risen Christ, rather it is a vision. Physically, Jesus does not have a literal sword coming out of his mouth nor does he hold seven literal stars in his hand. What we here is a vision. Marcus Loane commented that ‘it was indeed one thing to hear; it was far more to see. And what he saw was a vision of Christ in such surpassing majesty that words almost failed him when he tried to describe what he had seed.’

As we think of the details in these verses, it is best not to look for obscure meanings. Most of the symbolism can be located in the Old Testament. In some ways, the vision of Jesus functions in the way an old photograph speaks more to the memory of the past than to the situations of the present. John’s Jewish readers would have picked up these many Old Testament allusions.

The first thing to note is that John links the appearance of Jesus here with the description given of a very important Old Testament character. In Daniel 9, one like the Son of Man came to the Ancient of Days and was given a kingdom. That was a prophecy of the Messiah and it was fulfilled when Jesus ascended to heaven and was installed on the throne of God. So this is a reminder that Jesus is the universal King.

John then describes the clothes of Jesus. The long garment and the girdle were the types of attire worn by the priests in Israel. So what John stresses here is Christ’s role as a priest. Jesus functions in the churches, in a way similar to how an Old Testament priest functioned in the temple, by providing fresh oil to enable the church, as a lamp stand, to shine. Beale summarises this work: Jesus ‘tends the ecclesiastical lamp stands by commending, correcting, exhorting, and warning in order to secure the churches’ fitness for service as light bearers in a dark world’.

So when we put the priesthood and kingship of Jesus together, we see the fulfilment of what is said in Psalm 110 about the priest after the order of Melchizedek who was also a king. But the psalm also speaks of the Messiah as Judge. Do we find that in John’s description?

John then focuses on the head of Jesus. Whiteness of hair alludes back to the prophecy of Daniel, except there they are features of the Ancient of Days. The Ancient of Days is God the Father and his whiteness points to his wisdom as he sits in his divine role as judge. Since John applies the same details to Jesus, he is probably stressing that Christ possesses all the wisdom needed in order to function as judge. John mentions one detail in connection to this, and that is the eyes of Christ, which reminds us that the eyes of our Judge sees everything about us. They are burning because they penetrate to the depths of our souls.

John then moves to Jesus’ feet and likens them to brass, which illustrates his strength. This is a picture of a warrior able to crush all his enemies. Strength and power is again presented when John says that Jesus’ voice is like the sound of many waters. When he speaks in blessing, his voice is sweeter and more harmonious than the most accomplished orchestra; when he speaks in judgment, his voice reduces the sound of the Niagara Falls to a whisper. It will be terrible to hear his voice in this way. When at his voice millions of the human race rise in the resurrection of damnation, when they hear his voice say, ‘Depart from me,’ they will sense his awful authority. On the other hand, how sweet it will be to hear his welcome into heaven. Which voice will you hear?

The emphasis on judgement continues in the next verse where we see Jesus with a sharp, two-edged sword, which John says is the Word of God. This is the standard by which he will judge. It is a standard which itself is alive and able to penetrate to the depths of our beings to show us precisely the type of persons we are.

John closes his description by saying that Jesus’ face shone like the mid-day sun. The combined effect is of total perfection and purity, of being overpowered by the majesty of the exalted Saviour. Something similar had been seen on the Mount of Transfiguration, where the face of Jesus shone like the sun, and the disciples were terrified (Matt. 17:2, 6).

And John, who had been so intimate with Jesus when he was on earth, lying on his breast in the Upper Room, fell at his feet as dead.

The consolation John was given

Right away, we see the compassion and gentleness of the almighty Saviour. Just as he had touched the terrified disciples on the Mount of Transfiguration and told them not to fear, so here he comforts his crumpled disciple and speaks words of help to him.

First he repeats, ‘Fear not.’ How often John had heard these words from the lips of Jesus. He had heard Jesus say them to Jairus when he thought his daughter had died; he had heard Jesus say to his disciples that they were not to fear because they were of more value than many sparrows; he had heard Jesus tell them not to fear because it was the Father’s good pleasure to give them the kingdom. John’s experience here is a reminder that Jesus is the same yesterday, today and for ever.

Second, Jesus repeats that he is the first and the last, another reminder that he is in control. And if the apostle John needed reminding, how much more do we.

Third, he reminds John about the experience of risen life, for he mentions it before referring to his death. Calvary is over for Jesus for ever. There he had endured the Father’s wrath against sin, but on the third day he rose in triumph, in the possession of an indestructible life. That life he shares with those who trust in him.

Fourth, John is reminded that Jesus has the keys of the grave and of death. Keys can be used for two purposes: to shut tight or to open wide. When we die, we continue under the authority of Christ. That is good news for believers, because he will open the gates of death for them to enter the glorious inheritance of heaven. Death is a servant Christ uses to bring them into his presence.

It is bad news for unbelievers because, for such, death is a prison for their soul until Jesus the jailor lets them out on the day of judgement to face him as their judge. Under this figure of death and hell are included all the powers of darkness; they too are in chains in the sense that Jesus has defeated them.

But Jesus does something else for John. The same hand laid on John, in symbolic form, was his investiture into his task to write and send Christ’s message to the churches. It is a form of ordination for a specific task, a symbolic gesture to remind him that Jesus would give him all the empowerment needed in order to accomplish it.

I don’t want to say anything about the significance of these seven churches and their angels until we look at them in the coming weeks. All I want you to note at present is that there is an important principle here, that Jesus gives assurances before he delegates the task. He comforted John before he directed him to serve in a particular way.

This is the way that Jesus always works. He does it for his people as they serve him in various ways, giving great promises of help and reward. But he also does it to those who are not yet his people. Perhaps some of you are troubled by the prospect of not being able to stand up for Christ should you become a Christian. Or you may have other fears which you would not want to mention. Jesus would remind each of you that he will give you all the grace you need to be his disciple. Listen to the great promises he makes to you in the gospel. Come to him and you will discover that his promises are true.

We have seen many reasons why Jesus is a great Saviour. He is the exalted King, the tender Priest, the exact Judge, and the Conqueror of death. But the proof that you think he is great is that you will put your trust in him.