Worshipping Jesus (Revelation 1:1-8)

There are two common attitudes to the Book of Revelation: one is to regard it as so mysterious and complicated, even obscure, and therefore best left alone; another is to assume that somehow John was commissioned to detail particular events that are going to happen in our lifetime. It is not too difficult to highlight the errors in each view: the error in the first view actually dismisses as unimportant a divinely-inspired book given by Jesus for the benefit of his people; the problem with the second view is that it assumes that the book has nothing to say to the countless number of Christians who have lived in previous centuries.

1. A book about Jesus

In response to both views we can note that the first clause in Revelation 1:1 tells us what the Book of Revelation is about. It is not primarily about beasts and other imagery which we have to decode in order to work out the future; rather it is about Jesus Christ, giving us insight into his role, his expectations, and his triumph. So, for example, when reading Revelation 2–3, concerning the seven churches, we can see that what is central is Christ’s estimation of, warnings to, and promises concerning these churches. In Revelation 4–5, with its vision of the throne of God, we are not to be taken up primarily with the identity of the elders or with the number of the angels, but with the Christ who sits on the throne. As we move on to the seven seals, we are not to be concerned with when they will be fulfilled, because they are repeated throughout church history, but with the fact that Jesus is in control of them. So we are to read the book to discover truths about Jesus Christ.

In verses 1-3, we discover one function of the ascended Christ, which was to give scripture to the church. This scripture is called Revelation, and while it is words it also contains imagery or picture language; in other words we are to look as well as listen. Jesus functions as a Mediator, passing on to his apostle John what he has received from the Father. We need to remind ourselves that the human mind of Jesus does not know the future until it is revealed to him. Matthew Henry puts it like this : ‘Though Christ is himself God, and as such has light and life in himself, yet, as he sustains the office of Mediator between God and man, he receives his instructions from the Father. The human nature of Christ, though endowed with the greatest sagacity, judgment, and penetration, could not, in a way of reason, discover these great events, which not being produced by natural causes, but wholly depending upon the will of God, could be the object only of divine prescience, and must come to a created mind only by revelation.’ This indicates that the relationship that the Son as the Mediator had with the Father when on earth will continue in the eternal state (John 5:15: ‘All things that I have heard of My Father, I have made known unto you’). Jesus will have a real humanity for ever.

In these verses, we also have the role of an apostle described. John in now the last of the apostles and if he had wanted to function as a pope he could have done so. Instead of claiming a higher status than others John identifies himself as one of the Lord’s servants, with the distinction that he had the specific task to pass on the word of God and the testimony of Jesus (they are not distinct but complementary descriptions of the scriptures). This is not to say that he had no authority, for a servant in Caesar’s palace would have more authority than the richest person in Rome. Jesus is served by devoted servants.

A fourth detail found in these verses gives insight into early church gatherings. The reference to a reader in verse 3 concerns the person who would read the contents of the book to the gathered people; it does not refer to a person reading the Bible by himself, although no doubt those than do read it in this way receive a blessing. The point of listening to the reading of Scripture is to obey it. Jesus rewards those who keep his commandments.

2. The person of Christ – he is a member of the Trinity (4ff)

In verse 4 there is a description of the Father and of the Spirit, and in verses 5 to 8 there is a description of Jesus. Here, there is a change in the usual order of Father, Son and Holy Spirit, probably because most of the description concerns Jesus, which is why references to him come third.

The Father is said to be the One ‘which is, and which was, and which is to come’, that is the eternal God. It is the Greek rendering of the Hebrew phrase, ‘I am that I am,’ which was the name that God used to reveal himself to Moses when he was sent to deliver Israel from slavery in Egypt. Perhaps there is a hint here of another deliverance, this time one that will be performed by God on behalf of his New Testament people.

The Spirit is pictured as ‘the seven Spirits which are before his throne’. The number ‘seven’ points to perfection or fullness, and could refer to the sevenfold description of the Spirit in Isaiah 11:2 (And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD’). His posture of being before the throne rather than on it indicates his readiness to fulfil the Father’s will.

3. The possessions of Jesus that he gives to his church (4)

John begins his letter in verse 4 by mentioning seven churches to whom grace and peace is to be given. This is a common Christian greeting found in the New Testament letters. Grace is divine favour, divine enabling, divine resources available to us, and peace is the enjoyment of them. Matthew Henry says that grace is ‘the good-will of God towards us and his good work in us’, and peace is ‘the sweet evidence and assurance of this grace’. In passing, since each person of the Trinity has these resources, perhaps it means that we receive particular aspects of grace and peace from each person. Since Jesus possesses them, let us go to him for them.

4. The pre-eminence of Christ (5a)

John mentions a threefold progression in the work of Christ. He came into the world to be the faithful witness of the Father; he left the world as the first-begotten from the dead; and he was exalted in heaven as the ruler of all.

In each of these roles he has the pre-eminence. As a witness, he gives greater testimony and details about God’s gracious plan than any other witness before or after him, than did the Old Testament prophets or the New Testament apostles. He was a faithful witness because he passed on all that the Father told him to say; he was also faithful in that nothing could stop him doing this, not suffering, not opposition, not death.

Jesus is pre-eminent in his resurrection. Although he was not the first, chronologically, to rise from the dead, he was the first to rise as head of the new world order. ‘Firstborn’ is a title of dignity; it points to Jesus as the head of the new humanity that is going to inherit the new universe.

Jesus is pre-eminent as king, with greater power and larger empire than the Caesars ever knew. His kingdom is not merely measured geographically but also historically, because he will not lose an inch of ground to his enemies and his kingdom will last for ever.

Because of who Jesus is, we can know the truth. Because of what he has done, we will share his triumph over death. Because of where he now is, we serve him on his throne.

5. The praise of Christ

John then utters a doxology, a statement of praise to Christ. ‘He could not sit down coolly to write even what the Spirit of God dictated: he must rise; he must fall upon his knees, he must bless and magnify, and adore the Lord Jesus’ (C. H. Spurgeon). But he does not focus on the three factors that he has just described. Instead he refers to the death of Jesus and its effects on his people. The aspect guides his thoughts about Jesus’ death and subsequent blessings is the love of Jesus.

When we think of the love of Jesus, many ideas come to mind. His love is an eternal love, because it never had a beginning; it is an enduring love, because nothing can prevent its existence; and it is an effective love because it wins the hearts of sinners.

The greatest display of his love was on the cross. It was a sacrificial love because he suffered there instead of sinners and bore the wrath of God against them. But it was also a sanctifying love because it cleansed them from their sins, which is the ongoing effect of his sufferings on the cross. It therefore is a saving love because he delivered sinners from both the penalty of sin and the power of sin.

Not only has he delivered them from the place of danger, but he has located them in God’s presence where they function as worshippers. This is an allusion to the blessings that were given to Israel when they were made a nation of priests. Christians are the fulfilment to which Israel pointed, of having the privilege of praising and serving God as his children.

Their role as kings is to share the government of Christ. In this life, they do so by their prayers; on the day of judgement they will be seated with Christ as he judges fallen angels and impenitent sinners; in eternity they will share his kingdom.

It is not surprising that John bursts into praise. But note what he desires: he wants Jesus to have glory and dominion for ever and ever. A first reason for this desire is that Jesus deserves it, and a second reason is that our future continuation in the place of blessing depends on Jesus retaining his.

6. The prospect for Christ

Having looked back to the cross, John then looks forward to Jesus’ second coming. He describes his appearance – when he says ‘cometh with clouds’, he is not referring to the clouds in the atmosphere but to the glory of God, which is often in the Bible described as clouds.

John stresses that this will be a visible coming, for every eye shall see him. Job’s desire to see his Redeemer will be fulfilled. With all the rest of the redeemed, he will see the King in his beauty. But not everyone will be glad to see him, especially those who had imagined they were getting rid of Jesus by killing him.

John mentions what the effect of this coming will be – universal sorrow, for ‘all kindreds of the earth shall wail because of him’. This is because he is coming as Judge, to render to every man according to his deeds. It will be an awful day. He comes to take vengeance on those who know not God, as well as on those that obey not the gospel of Christ

7. The permanence of Christ

Almost as if to strengthen John’s words, Jesus himself speaks and says, ‘I am Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, the Almighty.’ The same power and eternity that belong to the Father also belong to Jesus. Just as he began the story of the human race, so he will bring it to an end. We cannot outlive him or escape from him.

There are two alternative responses to Jesus Christ. One is to join John and thank Jesus for loving us and saving us from our sins. The other is to remain with those who reject Christ and participate in their sorrow when he returns. Each of us belongs to one of these groups. Come and trust in Jesus and look forward to his return.