Book of Revelation Chapter 1 Vs. 1

Prologue

Rev. 1:1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified [it] by his angel unto his servant John:

We start Revelation chapter one with not a theological trip, but a spiritual journey of the past, present and future as written by John the Apostle while imprisoned on the Island of Patmos. John didn't receive a dry, dead, theological explanation of past, present and future events. He received a powerful, dynamic, life changing prophetic revelation. He received a revelation of Christ in all His Glory, he saw into the throne room of Heaven, and he received a supernatural unveiling of God's plan.

We can therefore say that the Book of Revelation fits very well in to the framework of ancient Jewish literature. One Jewish apocalyptical writing that illustrates such similarities is the Book of Enoch.

Enoch was a righteous man who was with God... saw a holy vision in the heavens; and means of communication from the angels or messengers showed me. From them I heard all things and understood what I saw: that which will not take place in this generation, but in a generation that shall follow at a distant time, on account of the chosen ones (Enoch 1:2).

Revelation is a real letter. It is a public message to seven very real, historical assemblies of Christ followers undergoing persecution.

Revelation is a prophetic message. Israels' prophets always rebuked sin and proclaimed future hope. In like manner Revelation issues stern warnings to those who go astray towards paganism and offers rewards of bright future and praise to the faithful who persevere the persecutions remain faithful to the God of Israel.

Revelation is about 1st century events. The author says his visions will come to pass very soon. The message was meant to be fully understood and embraced by the 1st century believers.

Revelation is about future events as well. The visions of future events are included as expected of prophecy, but the core of the message is focused on the time at hand.

It was so awesome that John actually fell down as though he were dead in several instances we will study:

As we begin the study of the Book of Revelation we read:

The Greek word, Apokalupsis, means to reveal or unveil that which is hidden. The term signified does not mean that this is a book is of unknowable signs, but that God signified it by the miraculous presence of the announcing angel that the message was from Him.

This Revelation is a revealing of the mysteries of Jesus Christ. God the Father gives this message to Jesus, Jesus gives it to His personal angel, the angel gives the message to John, and John writes this message to all believers in the Lord Jesus Christ. The revelation had its origin in the mind of God. The things contained therein were in His mind from eternity, but were not given to Christ until after He was exalted as the head of the Church. It is not the unveiling of Christ in His person, offices and glory in any greater measure than what has already been unveiled in the rest of the Bible. It is simply a revelation of things which must shortly come to pass. Christ is just one of the many persons of the activities of the book. This message is given to John to encourage us Christians. These Christians should not be caught unaware. These things must come to pass because it is the will of the Father.

The Revelation (ἀποκάλυψις)

The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses:

(a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32 (above). Christianity itself is the revelation of a mystery (Rom. 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Eph. 3:3). Paul received the Gospel which he preached by revelation (Gal. 1:12), and went up to Jerusalem by revelation (Gal. 2:2).

(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Eph. 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1Cor. 14:6, 14:26). Special revelations are granted to Paul (2Cor. 12:1, 12:7).

(c.) The second coming of the Lord (1Pet. 1:7, 1:13; 2Thes. 1:7; 1Cor. 1:7) in which His glory shall be revealed (1Pet. 4:13), His righteous judgment made known (Rom. 2:5), and His children revealed in full majesty (Rom. 8:19).

The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,

(a.) Gal. 1:16; 3:23; Eph. 3:5; 1Pet. 1:12.

(b.) Mat. 11:25, 11:27; 16:17; Luke 10:21, 10:22; 1Cor. 2:10; 14:30; Phlp. 3:15.

(c.) Mat. 10:26; Luke 2:35; 12:2; 17:30; Rom. 1:17, 1:18; 8:18; 1Cor. 3:13; 2Thes. 2:3, 2:6, 2:8; 1Pet. 1:5; 5:1.

The word is compounded with ἀπό from, and καλύπτω to cover. Hence, to remove the cover from anything; to unveil. So, of Balaam, the Lord opened or unveiled his eyes ἀπεκάλυψεν τοὺς ὀφθαλμοὺς: Num. 22:31. So Boaz to Naomi's kinsman: I thought to advertise thee: Rev., disclose it unto thee ἀποκαλύψω τὸ οὖς σου: Ruth. 4:4. Lit., I will uncover thine ear.

The noun ἀποκάλυψις revelation, occurs only once in the Septuagint (1Sam. 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Dan. 2:19, 2:22, 2:28.

In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, reveal ἀποκαλύψας to me the power of Rhetoric (Gorgias, 460): Uncover your chest and back Protagoras, 352. Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism.

The following words should be compared with this: Ὀπτασία a vision (Luke 1:22; Acts 26:19; 2Cor. 12:1). Ὅραμα a vision (Mat. 17:9; Acts 9:10; 16:9). Ὅρασις a vision (Acts 2:17; Rev. 9:17. Of visible form, Rev. 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not.

As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling.

Ἐπιφάνεια appearing hence our epiphany, is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2Tim. 1:10, where it signifies His first appearing in the flesh. See 2Thes. 2:8; 1Tim. 6:14; Tit. 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearing. The appearing are the media of the revealing's.

Φανέρωσις manifestation; only twice in the New Testament; 1Cor. 12:7; 2Cor. 4:2. The kindred verb φανερόω to make manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις. The verb φανερόω is used of both the first and the second appearing of our Lord (1Tim. 3:16; 1Jhn. 1:2; 1Pet. 1:20; Col. 3:4; 1Pet. 5:4). See also John 2:11; 21:1.

Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated, while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed.

The Revelation here is the unveiling of the divine mysteries.

Of Jesus Christ

Not the manifestation or disclosure of Jesus Christ, but the revelation given by Him.

to shew unto..; The purpose was to show, not hide from His servants, events from John’s day into all eternity (Rev. 21-22).

To shew (δεῖξαι)

Frequent in Revelation (Rev. 4:1; 17:1; 21:9; 22:1). Construe with ἔδωκεν gave him to shew. Compare I will give him to sit (Rev. 3:21): It was given to hurt (Rev. 7:2): It was given him to do; (A.V. had power to do; Rev. 13:14).

his servants... Greek: doulos, used 14 times in Revelation and 111 times in the rest of the New Testament

Servants (δούλοις)

Properly, bond-servants. See on Mat. 20:26; see on Mark 9:35.

things which must... These things i.e. events which must shortly come to pass are the subject matter of the book:

1. Events of the whole church age (Rev. 1-3)

2. Events in heaven (Rev. 4-5)

3. Events of the future tribulation of Daniel’s 70th week (Rev. 6-19)

4. Events of the Millennium (Rev. 20:1-15)

5. Events of the eternal new heavens and the new earth (Rev. 21-22)

Must (δεῖ )

As the decree of the absolute and infallible God.

shortly come to... Greek: tachos, swiftness; speed; quickly. Translated shortly (Rev. 1:1; 22:6; Acts 25:4; Rom. 16:20); quickly (Acts 12:7; 22:18; Rev. 2:5); and speedily (Luke 18:8). The idea is that this series of events must begin quickly.

Shortly come to pass (γενέσθαι ἐν τάχει)

For the phrase ἐν τάχει shortly, see Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2Pet. 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begun to come to pass but denotes a complete fulfillment: must shortly come to pass in their entirety.

He sent (ἀποστείλας)

Apostles (ἀποστόλων)

Compare disciples, Mat. 10:1. Apostles is the official term, used here for the first time. They were merely learners' disciples, μαθηταὶ until Christ gave them authority. From ἀποστέλλω, to send away. An apostle is one sent forth. Compare John 13:16 and Rev., one that is sent. Cremer Biblico-Theological Lexicon suggests that it was the rare occurrence of the word in profane Greek that made it all the more appropriate as the distinctive appellation of the twelve. Compare Luke 6:13; Acts 1:2. Also, John 17:18, I have sent. The word is once used of Christ (Heb. 3:1), and in a very general sense to denote an, one sent (2Cor. 8:23; Phlp. 2:25).

and signified by... Greek: semaino, to show or point out; announce; to make a note of. That it does not mean that all things are in symbols is clear from its use elsewhere (Rev. 1:1; John 12:33; 18:32; 21:19; Acts 11:28; 25:27). It simply means to make a clear record.

Signified (ἐσήμανεν)

From σῆμα a sign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; 25:27. See John 12:33; 18:32; 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Rev. 12:1.

Angels are ministering spirits. This particular angel was Jesus' own personal angel who brought this message. Jesus Christ means the Savior, the Anointed One.

Angel (ἀγγέλου)

Strictly, a messenger. See Mat. 11:10; Luke 8:24; 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Dan. 8:15, 8:16; 9:21; 10:10; Zec. 1:19). See on John 1:51.

unto his servant... The book was transmitted from God to Christ, to the angel, to John, to the churches, to us (Rev. 1:1, 1:11).

Servant

Designating the prophetic office. See Isa. 59:5; Amos 3:7; compare Rev. 19:10; 22:9.

John

John does not name himself in the Gospel or in the Epistles. Here we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it (Milligan). Compare Dan. 8:1; 9:2.

What You Have Seen

Prologue

Again, the opening words, The revelation of Jesus Christ, indicate the subject of the entire book. The word revelation is a translation of the Greek apokalypsis, meaning an unveiling or a disclosure. From this word comes the English apocalypse. The revelation was given to John to communicate to others, His servants, and it prophesies what must soon take place, rather than relating a historic presentation as in the four Gospels. The word soon en tachei; cf. Rev. 2:16; 22:7, 22:12, 22:20) means that the action will be sudden when it comes, not necessarily that it will occur immediately. Once the end-time events begin, they will occur in rapid succession (cf. Luke 18:8; Acts 12:7; 22:18; 25:4; Rom. 16:20). The words, He made it known, are from the Greek verb esēmanen, meaning to make known by signs or symbols, but the verb also includes communication by words. The angel messenger is not named but some believe he was Gabriel, who brought messages to Daniel, Mary, and Zechariah (cf. Dan. 8:16; 9:21-22; Luke 1:26-31). The reference to John as a servant doulos, which normally means slave is the term used by Paul, James, Peter, and Jude (cf. Rom. 1:1; Phlp. 1:1; Tit. 1:1; Jas. 1:1; 2Pet. 1:1; Jude 1:1) in speaking of their positions as God’s servants.