Rev 1:9-20 | TNotes | STEP | Summary for Rev 1:9-11: 1:9-11 This third introduction (see study note on 1:1-11) is historical; it shows God communicating with humanity in historical events. God gave John a significant mission while in exile. 1:9 your brother and your partner: Though separated from other Christians by his imprisonment, John shared a sense of community with them in suffering , based on hope in God’s Kingdom and a willingness to endure. • The Roman fortress on the island of Patmos housed prisoners and exiles. Patmos was in a group of islands that protected the thriving seaport of Miletus. • for preaching ... and for my testimony: In typical Semitic parallelism, the second statement means essentially the same as the first. By John’s time, Jews were persuading Roman authorities that Christianity was different from Judaism and therefore not an authorized religion.

Summary for Rev 1:9-11: 1:9-11 ^a This third introduction (see study note on 1:1-11) is historical; it shows God communicating with humanity in historical events. God gave John a significant mission while in exile. 1:9 ^b your brother and your partner: Though separated from other Christians by his imprisonment, John shared a sense of community with them in suffering, based on hope in God’s Kingdom and a willingness to endure.

• The Roman fortress on the island of Patmos housed prisoners and exiles. Patmos was in a group of islands that protected the thriving seaport of Miletus.

• for preaching ... and for my testimony: In typical Semitic parallelism, the second statement means essentially the same as the first. By John’s time, Jews were persuading Roman authorities that Christianity was different from Judaism and therefore not an authorized religion.
1:10 ^c the Lord’s Day: This designation was used in the Roman world to refer to celebrations in honor of Caesar, but Christians used it to refer to their weekly worship, celebrating Jesus’ resurrection. The earliest Christians worshiped in Jewish synagogues on the Sabbath, the last day of the week (Acts 18:4 ^d), but by the time of Revelation, they were excluded from synagogues and gathered on the day that commemorated the resurrection, the first day of the week (see study note on Luke 24:1; see also Acts 20:7 ^e).

• The loud voice like a trumpet blast was an announcement of the Lord’s coming.
1:11 ^f Write ... and send: God authorized John as a prophet and herald of his revelation (see 22:8 ^g, 10 ^h; cp. Isa 6:8-9 ⁱ; Jer 2:1-2 ^j; Ezek 2:1-3 ^k; 34:1-2 ^l).
Summary for Rev 1:12-20: 1:12-20 ^m John’s first vision is a symbolic picture of Christ as the wise, secure, and powerful agent of God who always cares for his people. 1:12 ⁿ I turned to see who was speaking: This statement refers to the loud voice of 1:10 ^o.

• seven gold lampstands: The lighted menorah was a symbol of God’s presence among his people (Exod 27:21 ^p; Lev 24:1-4 ^q) and of his all-seeing eyes in the world (Zech 4:10 ^r).
1:13 ^s the Son of Man (or a son of man.): Son of Man is a title Jesus used for himself (see Dan 7:13 ^t; Matt 8:20 ^u; 9:6 ^v; 16:13 ^w; Mark 2:28 ^x; 9:9 ^y; 14:41 ^z; John 1:51 ^aa; 3:13 ^ab; 5:27 ^ac).

• The long robe and gold sash give Christ an authoritative appearance (see Rev 19:13-16 ^ad; Dan 10:5 ^ae). The robe was a priestly garment symbolizing purity and holiness.
1:14 ^af White hair represents wisdom and maturity; this vision reflects Daniel’s vision of the Ancient One (Dan 7:9 ^ag).

• His eyes ... like flames of fire pierce through pretense; the One who knows everything will judge everyone (see Dan 10:6 ^ah; Heb 4:13 ^ai).
1:15 ^aj Refined or hardened bronze in the feet implies stability, firmness, and security (cp. Dan 10:6 ^ak).

• The thundering voice suggests God’s power—when he speaks, he will be heard (cp. Ezek 43:2 ^al).
1:16 ^am The seven stars represent the complete church. The church is secure in the right hand (i.e., in the acceptance and blessing) of the Son of Man.

• The sharp ... sword coming from his mouth is his effective message and his judgment (see 19:15 ^an; Gen 3:24 ^ao; Eph 6:17 ^ap; Heb 4:12 ^aq). Jesus proclaims both grace and judgment, but here the emphasis is that he carries out judgment (see Rev 2:12 ^ar, 16 ^as; 19:15 ^at, 21 ^au; cp. Isa 11:4 ^av).
1:17 ^aw When I saw him, I fell ... dead: Terror and a dead faint, if not death itself (see Exod 33:20 ^ax), frequently result when someone sees God (see Isa 6:1-5 ^ay; Matt 28:4 ^az). The Lord graciously responds by the touch of his right hand (cp. Matt 25:34 ^ba) and the words “Don’t be afraid!” (cp. Luke 1:13 ^bb), indicating both grace and acceptance.

• I am: The phrase identifies Jesus as God (see study note on Rev 1:8).
1:18 ^bc the living one: Because the Son of Man (1:13 ^bd) has conquered death, he holds the keys of death and controls the outcome of our greatest fear (see 20:14 ^be; Heb 2:14-15 ^bf). Jesus has complete authority to provide hope in a hostile world.

• the grave: Greek Hades. See study note on Rev 6:7-8.
1:19 ^bg Write: In the vision, God gives instructions for what John is to do on his behalf (see Isa 6:9-10 ^bh). This vision’s purpose is to help the church (Rev 1:20 ^bi) understand the present and the future from God’s perspective.
1:20 ^bj John is to record what he sees because Revelation is an instructive word for the churches.

• The angels (or messengers; Greek angelos) of the seven churches could be (1) the guardian angels of these churches (cp. Matt 18:10 ^bk; Acts 12:15 ^bl); (2) the leading officials of the churches (cp. Matt 11:10 ^bm, where “messenger” is angelos); or (3) a personification of the ethos of the church. The best understanding is probably a combination of 1 and 3.