Postcards from Patmos: Prologue (Part 3)

Transcript

JRS 3
07/10/2022
Postcards from Patmos: Prologue (Part 3)
Revelation 1:9-20
Jesse Randolph

Well, there’s a difference between acknowledging and knowing that something is -- and being in that something’s presence. If that sounds like fortune cookie wisdom, I can assure you that its not. Think about it. There is a difference between knowing that a fastball is thrown at a high rate of velocity -- and see said fastball coming toward you as it buzzes right under your chin. There’s a difference between knowing that a groom tends to get a bit misty eyed as his bride-to-be makes her way down the aisle walking toward him -- and actually being that groom, actually being that man, seeing your bride for the first time on the arm of her father, beaming and glowing and ready to become one. There’s a difference between knowing that a grizzly bear has powerfully deadly jaws -- and actually being clamped within those jaws, as they tear apart flesh and break bones and eventually end your life.

In other words, knowledge and experience are different things. Now, to be sure, there is an overlap between one’s knowledge base and one’s experiences. Acquiring knowledge is beneficial and can prepare a person for their experiences. Take a medical student being prepared for medical practice. And we can all testify to the fact that experiences are great opportunities to grow in our knowledge. But there is not always a perfect overlap, a perfect correlation, between our knowledge and our experience.

As we return to the book of Revelation this morning, in Revelation 1 we’re going to see John, the apostle John, shifting from describing things he knows about Christ to things he experienced. Things, that by extension, we might know about Christ from our last two sermons, to what it means to truly experience being in His presence. That’s the shift, that’s the transition here this morning. Now I’m sure, and I’m admittedly playing “Monday morning quarterback” here, that based on the experience that he had with the ascended, risen Christ, John would agree with the following statement. That there is a difference between knowing who the Lord Jesus Christ is -- and the experience of being in His presence.

Over the past two weeks, as we’ve worked our way through Revelation 1:1-8 -- those eight verses which include the prologue to the entire book of Revelation -- which include John’s greeting to the seven churches -- which includes that section of doxology, those words of worship and praise, that John erupts into as he offers those words to our risen Lord -- as we’ve worked through those eight verses, certainly there are things that we can extract and have extracted, things we can know about our risen Savior. We have seen, over the last two weeks, that the Lord reveals Himself. That the Lord Jesus relates to other members of the trinity. We’ve seen that He is God. We’ve seen that He is Master over all. We’ve seen that He expects and blesses obedience. We’ve seen that He is the giver of grace and the provider of peace. We’ve seen that He is the Davidic heir. We’ve seen that He loves us. We’ve seen that He has appointed us. We’ve seen that He’s coming again. And we’ve seen that He is the fulfillment of all things.

Now, in the verses that we’ll be in today, which will actually take us to the end of Revelation 1, we’re going to move on from extracting these Christological truths about our Lord, in His present glorified state. That is, we’re moving on from the things that we can know, to an historical account, told in vivid terms and full-color detail, of an encounter, an experience, that John had with the ascended and exalted God-Man there on Patmos.

And what we have in these verses, verses 9-20 of Revelation 1, is a snapshot of Jesus as He is today. Note carefully, this isn’t needlepoint Jesus. This isn’t flannelgraph Jesus. This isn’t the Jesus of your toddler’s storybook bible. This isn’t buddy Jesus. This isn’t Jesus meek and mild. Rather, in the picture that we get today, we get this vision of the Lord as He exists today. A glimpse of the King in all of His beauty, in His unrivaled majesty, and in His regal exaltation. It’s this Jesus that dispatched John to send these letters to the seven churches. It’s this Jesus who commissions men like me to preach these letters to congregations like you. Its this Jesus who we will all stand before one day, to give an account to how we stewarded all that He entrusted us with, here in the church and in our lives. It’s this Jesus who is not only preeminent out there in the world, He’s preeminent in the church. And as Colossians 1:18 says, deserves and receives “first place in everything.”

In fact, if you’re taking notes here this morning, our first observation, or first point about Christ in this amazing section of scripture is “Christ is the Preeminent One” (verses 9-13a). With that, let’s look at verse 9 and get into this text. It starts with these words, “I, John, your brother”. We can just stop there. It’s worth noting again, as we have done the previous two weeks, that this is John the apostle speaking. This is a direct disciple, an apostle of the Lord Jesus Christ. A member of Jesus’ inner circle along with Peter and James. The disciple “whom Jesus loved” as it says in John 13:23. At this point, John would have been in his 90’s, well into his 90’s. The last living apostle and a highly respected and revered elder statesmen in the church.

And with these credentials, note how John refers to himself here in verse 9. He doesn’t say, “It’s me, John, your supreme overseer.” He doesn’t say, “Its I, the right and Reverend John.” He doesn’t identify himself as St. John. He simply says, “your brother.” It’s just me, John. It’s just me, John, saved by the grace of Jesus Christ, just like you. Dependent on His grace, just like you. Washed by His blood, just like you. Friends, that’s a tremendous demonstration of humility! And it’s a reminder, whenever we think of ourselves as being something in the church of Jesus Christ. When we have the tendency to think that maybe we’ve arrived in our faith. We need to think of the example of humility here, demonstrated by John.

John not only says here in verse 9 that he’s your brother though. He goes on to say, he’s a “fellow partaker” with them. And those two words in the English bibles we have, “fellow partaker”, are really just one word in Greek, “sunkoinonos.” I won’t attempt to spell it here this morning, but you might hear a familiar Greek word in there, “koinonia.” Koinonia, I’m sure many of you are familiar with, which you’ll recall from places like Acts 2:42, carries with it, that meaning of “sharing and fellowship.” When you tack on the Greek preposition “sun,” which means “together,” to the word “koinonia,” which means “sharing or fellowshipping,” what it means is “you are a sharer together with that other person.” But its hard to articulate that. That’s not the most smooth way of saying things. I’m a sharer together with you. So, John here, the word in English is smoothed out to a fellow partaker, a sunkoinonos, meaning we’re in this together. John here is saying, he is a fellow partaker with those to whom he is writing. In that he shares a spiritual heritage with them. He shares a spiritual kinship with them. He’s linking arms with them. He’s assuring them of their solidarity in Christ. He’s reminding them of their partnership in the gospel.

And as he does so, he is mentioning three things here. We’ll see that he and his audience are fellow partakers in… First, looking at verse 9, he mentions the tribulation, “fellow partaker in the tribulation and kingdom and perseverance which are in Jesus.”

Let’s start with that word “tribulation”. What is John saying when he’s saying he’s a “fellow partaker in the tribulation” with those to whom he is writing? Well, first I have to say, the word tribulation here, is a really fun word to say in Greek. I’ll probably botch it many times here this morning. It’s “thlipsis.” That is spelled how it sounds. But by using that word “thlipsis” here to signify tribulation, John is referring to pressure. That’s the literal meaning of that word “thlipsis.” Pressure. John is not referring here at least, to that period of time referenced in Revelation 6-19, that we know as the Great Tribulation. John here at least, does not have in mind, bowls and seals and trumpets.

Rather, in context, as he uses this word for pressure, John has in mind this period of intense persecution that he and other Christians of his day were suffering for their faith. They were being persecuted, those he was writing to. And as we’re about to see, so was John. Which was a fulfillment of what Jesus said back in John 16:33 where our Lord says, “In the world you (will) have tribulation,” thlipsin. It’s harkening back to what Paul said when he stood up in front of certain disciples after they had been persecuted in Iconium and Lystra and Derbe. And in Acts 14:22, Paul says, “Through many (thlipseon) tribulations we must enter the kingdom of God.” Paul said something similar in 2 Corinthians 1:3-4, “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our…”, you guessed it, thlipsis “our affliction,” it says there. Which could also be rendered tribulation. And then there is what Paul wrote in Romans 5:1-5.

In fact, lets turn to Romans 5, to see how this plays itself out. Romans 5, to get another sense of this term thlipsis, tribulation. Romans 5, we’ll start in verse 1 and read down through verse 5. It says, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God. And not only this, but we also exult in our (thlipseon) tribulations, knowing that (thlipsis) tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.”

Christians, in other words, while having the ultimate source of hope, and while being the only people on this planet who can experience true, soul-satisfying joy -- at the same time, this text is telling us, have been appointed by God to experience tribulations, suffering, and even persecution. That’s 2 Timothy 3:12, “all who desire to live godly in Christ Jesus will be persecuted.” That’s 1 Peter 4:12-13, “Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you; but to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation.” Thlipsis, tribulation. John is saying, I am a fellow partaker with you, dear Christians in Asia Minor, in the year 95 AD or so. In your tribulation.

But then back in Revelation 1, looking back at verse 9, he says, he’s also a fellow partaker in the kingdom. What are we to make of that word “kingdom?” Well, when John here says he’s a fellow partaker of the kingdom, this is actually a reference back to a verse we looked at last week, Revelation 1:6. Where John says, that He has “made us to be a kingdom, priests to his God and Father.” As I mentioned last week when we covered verst 6, John here, is simply borrowing from Exodus 19:6, where God the Father said to the Israelites at Sinai… says, “you shall be to Me a kingdom of priests and a holy nation.” John is borrowing from Exodus 19 here, in a way similar to the way Peter does in 1 Peter 2:9. You know, Peter says, “But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light.” So, ‘kingdom’ here, is referring to the fact, that as followers of Christ, sitting here today, we have a uniquely and distinctly privileged status as the people of God. And having been made a “kingdom of priests,” we are, present tense, eminently privileged to be a part of the people of God now.

But there’s also another aspect to this. That though we are a kingdom in this sense, revealed here in Revelation 1:6, 9, what this is ultimately pointing to is our future status as citizens of the Kingdom of Christ that He inaugurates here on this earth. After we are raptured out of this world. After the seven years of tribulation. After His return to this earth, when He establishes His literal and physical and earthly 1,000-year reign. That’s when our status as kingdom citizens, you could say, will come into its full fruition.

Next, John says, we are not only partakers in the tribulation. Not only partakers in the kingdom. But then he says partakers in the “perseverance which [is] in Jesus.” And this beautifully constructed phrase refers to the perseverance, the steadfastness, that all believers are called to demonstrate. In the midst of any persecution, they/we might face… the follower of Christ, the fellow partaker, to use John’s terminology here, is to have a stick-to-itiveness. Which compels them to persevere in their faith. They don’t flag, they don’t faint, they don’t fade, they don’t run away. They persevere.

Now, when we put these three concepts together here in verse 9: tribulation, kingdom and perseverance… what John, if I can crystalize it, is saying is this: Since the present day is a period of suffering and tribulation (thlipsis) -- and since as citizens of a future, earthly kingdom reign of Christ on the earth -- we have exciting future events. We have a truly eternal inheritance to look forward to. Followers of Christ must today exercise the type of patient endurance which was perfectly shown and modeled by our Lord Jesus Christ. That’s the big idea.

So, next, as we keep on moving through verse 9, we’re given some of the historical setting behind John’s writing here. John says he “was on the island called Patmos because of the word of God and the testimony of Jesus.” I’m in the second half of the verse here, “because of the word of God and the testimony of Jesus”. We haven’t really gotten into this much detail yet, but Patmos is a small crescent-shaped island off the coast of modern-day Turkey, ten miles by six miles. And otherwise a barren, rocky, nondescript little island when John was on this island. He says, “Because of the word of God and the testimony of Jesus.” John wasn’t on this island on vacation. John wasn’t on this island as a missionary to the people of Patmos. No, John wasn’t here voluntarily at all. He had been banished to Patmos, which was a Roman penal colony in these days. John was taken here against his will. He was exiled here as a criminal. And why? What was John’s crime? Well, his crime, the text tells us, was preaching the word of God and testifying to Jesus and His saving work. He preached Jesus as Lord rather than Caesar is lord. Which was criminal behavior. A high act of treason under Roman law at this time.

Patmos was no soft, work-release program, like we see in modern systems. No, the people there, imprisoned at Patmos, were chained and starved and scourged as they labored under the lash of a military overseer. There’s an old commentator named Victorinus, who said that John was “condemned to the quarries” on Patmos where he labored day after day. John wasn’t living his best life now on Patmos. Every day was not a Friday on Patmos. Going to Patmos was not like going to Maui, or the Bahamas. Going to Patmos was like going to Alcatraz. So, here’s John, 90 years old, 90 plus years old. Weathered and worn. Nearing the end of his earthly journey. Living under these brutal conditions on this bleak and barren island.

And now, he’s about to receive the most extensive vision and revelation of the future that’s ever been given. Let’s look at the rest of verse 10. John says, “I was in the Spirit on the Lord’s day.” While John’s feet were physically planted on the rocky soil of Patmos, on this particular day, “the Lord’s day” it says, I would take it to be the first day of the week, meaning Sunday, he “was in the Spirit.” Sure, the Spirit of God had already permanently indwelt him. And had sealed him and was filling him, the way the Spirit does for all believers. But on this specific day, John was under the dominant control of the Holy Spirit. As he was carried beyond the realm of normal, sensory, human experience. And into the state in which God revealed to him, supernaturally, the contents of what we now know as the book of Revelation.

And look at how the scene continues to unfold here in verse 10. He says, “and I heard behind me a loud voice like the sound of a trumpet.” Note, he didn’t hear an actual trumpet. There wasn’t a brass instrument behind him. No, he heard the “voice like the sound of a trumpet.” And the voice that he hears, as he uses this form of simile here, is the voice of the Lord Jesus Christ. And note that John did not hear from the Lord here a faint whisper. He did not hear from the Lord an undiscernible mumble. He did not hear that still, small voice that so many modern charismatics claim to hear. No, what John heard, it says, was the “loud voice like the sound of a trumpet.”

Have you ever been within a few feet of the blast of a trumpet? You know, trumpet blasts are loud! Trumpet blasts are shrill and sharp and piercing. They immediately command you attention. You don’t yawn after hearing the blast of a trumpet a few feet behind you. Rather, when you hear the sound of a trumpet, you listen up. And for many of us, like me, you jump out of your shoes! That’s what’s going on here. This loud, piercing, trumpet-like voice with which Christ speaks signals to John that he needs to listen up. He needs to listen to whatever Christ is about to say to him.

And in verse 11, we see those words, what Christ starts to say. It says, “saying, ‘Write in a book what you see, and send it to the seven churches.’ ” “Write,” the Greek verb “grapson,” which is an active aorist imperative verb. Which is essentially saying here, “Make sure you take this down, John.” “In a book”, “biblion.” Don’t think ‘book’ like we have, like a nicely bound book. Think ‘scroll, papyrus,’ that’s what they had back then. “What you see.” All that’s about to be revealed to you. All that I, the Lord Jesus, am about to show you, John. And then “send it”, meaning the completed scroll, the entirety of what is about to be revealed to John, to the seven churches. Not to the seven cities. Not to the seven mayors. Not to the seven consuls. To the seven churches.

This is so important to note, friends. What Jesus had to say to John. And what Jesus has to say to us today, in our day, in our hour. Is not about fixing the government. Its not about fiscal policy. Its not about engaging the culture. Its not about remedying social injustice. It’s not about abolishing the police. Its not about backing the blue. Its not about building walls. Its not about preventing forest fires. Its not about saving the whales. Its not about bull markets or bear markets. Its not about red states or blue states. No, what Jesus has to say at this hour, concerns His church, His bride.

And note, Jesus doesn’t leave John to guess which seven churches He’s referring to. His lists them here in verse 11, “to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” Now, these seven cities that are listed here in verse 11 were on a great circular road that went all around Asia Minor, on this western side of modern-day Turkey. In fact, these seven cities would have been known to the audience at this time as cities that marked a postal route. A very well-recognized postal route in this time. And in fact, they are listed in the order that the courier would have taken in postage or packages or letters. This is the very order he would have taken them in.

I don’t have maps behind me here this morning, but to put it in our southeast Nebraska context, thus starting Ephesus to Smyrna would be like going from Crete to Seward. I’m going to try out my Nebraska geography right here. Let’s see if this works. This would be like going from Crete to Seward (Ephesus to Smyrna). And then working eastward from Raymond to Waverly to Greenwood. And then coming back down around through Eagle and Palmyra. Did I get it? Alright.

Now, those cities weren’t selected randomly either by Christ. Rather, as we covered last week, these cities were selected intentionally by Christ. Because they represent the entire range of spiritual conditions that existed in the church back in John’s day. As well as in our day, 2,000 years later, in southeast Nebraska.


So, John has his marching orders from the Lord Jesus Christ Himself. He’s been told by Christ to take down what he sees. To write it in a book, in a scroll. And then to send that scroll in its entirety, meaning the book of Revelation, to these churches. But you noted? That thus far, though John does say here, that he “was in the Spirit,” he hasn’t visually seen anything. Because up to this point, the voice that has been speaking to him, and addressing him, is behind him. That all changes in verse 12. He says, “Then I turned to see the voice that was speaking with me.” That’s sort of an odd expression, “see the voice.” Because you can’t see a voice. Voices, by definition, are audible, not visible. This is simply a figure of speech, to tell us that John turned to the one that was speaking.

And then in verse 12, continuing on, it says, “and having turned I saw seven golden lampstands.” Now, I don’t’ think of these as connected candlesticks, like you would see in a menorah around Hanukkah. Rather, these would have been individual, portable lampstands. I think of them as like Coleman camping lanterns. That would have been set around a room to illuminate the entirety of the room. And these lampstands here had symbolic meaning. Meaning, these weren’t merely lampstands. These weren’t only lampstands. Instead, these represent the seven churches that were on the mailing list for Christ’s postcards. In fact, we can see that at the very end of chapter 1:20. Look at the very last words of Revelation 1:20. We get a clue here, as to what these lampstands represent. “And the seven lampstands are the seven churches.” See, these churches are pictured as lampstands here, because they are made up of people like you and me, who are called to shine like lights in the world. The way Philippians 2:15 says, “lights that shine in the world.” And we’re called to shine like lights in the world also like Philippians 2:15 says, “in the midst of a crooked and twisted (perverse) generation.” Paul wrote that to Philippi, but he could certainly have written it to Lincoln, many centuries later. But these churches aren’t just any lampstands. Note from the text here in verse 12, they are “golden lampstands.” They are golden because just as gold was considered a precious metal, the church is very much precious to Christ. Indeed, so precious that Acts 20:28 says, “He purchased (it) with His own blood.” So, John sees this vision of these golden lampstands, representing these seven churches as they are projecting the light of the truth of the gospel. And to their increasingly darkening generation.

And then look at what comes next in verse 13. It says, “and in the middle of the lampstands I saw one like a son of man.” John sees Jesus Christ in the middle of the seven lampstands. Meaning, He is in the midst of His precious church. And there is a key lesson for us. A key takeaway for us today, which is, that Jesus Christ, the preeminent one, is always in the midst of His church. Even while He is seated at the right hand of the Father in glory. He is eminent everywhere in His creation. And He is especially present, constantly present, in His church. That’s not me theorizing, by the way. In fact, if you flip over to Colossians 1:17,18, we’ll see this played out. Let’s look at Colossians 1, to see the presence and preeminence of Christ, both in the world and in the church. Colossians 1, we’ll start at verse 15 for some context, and work our way to verse 18. Colossians 1:15 – “He is the image”, speaking of Christ, “of the invisible God, the firstborn of all creation. For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities, all things have been created through Him and for Him.” And then look at verse 17, “He is before all things, and in Him”, universal statement here, “all things hold together.” And then look at verse 18, “He is also the head of the body; the church.”

See, this is not your church, or my church, or the elder’s church. It’s Christ’s church. And what that means, is that if there is ever a time when the programs that we put on here at Indian Hills, interfere with our central focus on Christ, well, the programs need to go. It means, that if there’s ever a perspective that we have adopted here, that conflicts with our central focus on Christ, well, it means that perspective needs to change. And it also means, that if there is ever a time where there are people in this church who interfere with our central focus on Christ, well, then those people need to leave. Jesus Christ is preeminent in the world that He’s made, and in the church. He is of central importance to this church. He is of central importance in His church. He's preeminent in His church. He gets first place in His church. No ‘ifs.’ No ‘buts.’ No exceptions.

So, Christ is preeminent. He’s preeminent here at Indian Hills. And He must always be regarded as such. But here’s the thing. In our frail and fallen and sin-cursed minds, we’re only going to be able to regard Christ in this way, that is, to see Him as He truly is, by cultivating a clear picture of the state in which the Lord exists today, in His risen and ascended glory. Which takes us to the next section of John’s vision here of Christ. If you’re still with me, and still taking notes, here’s our second heading, second point,
“Christ, the Glorious One,” (verses 13b-16). So, the first heading was “Christ, the Preeminent One,” and the second heading, “Christ the Glorious One.”

Let’s start with the second half of verse 13. It speaks of Him being “one like a son of man.” He is “clothed in a robe reaching to His feet, and girded across His chest with a golden sash.” See, the fact that Christ here is “clothed in a robe reaching to His feet”, conjures up an image of the priestly robe of Aaron which Exodus 28:2 says was designed “for glory and for beauty.” The “robe” that’s pictured here, is a picture of priestly power and authority. And the Levitical priests of old, they were called to keep the lamps lit in the tabernacle. In a similar way, Christ here, is pictured as being in the middle of His lampstands, the churches, ensuring that they remain burning brightly with His light.

But back to verse 13, note that Christ not only is wearing this long robe. It says He’s “girded across His chest with a golden sash.” That speaks to His royalty, His kingship. Christ is no mere priest though, He’s no mere King. He’s a spotless priest and He’s a sinless king. We see that in verse 14 where it says, “His head and His hair were white like white wool, like snow.” The color “white” John is describing here is not flat white or eggshell white, or off white, or Navajo white. He's describing a blazing, glowing, bright white light. Brighter than the most, you know, powerful penetrating beams of any high-powered flashlight. Brighter than the reflection of the sun off freshly fallen snow.

If you’ve ever done any reading or study of the prophets in the Old Testament, what John is describing here ought to sound familiar. Because he’s borrowing directly from Daniel 7:9. Daniel 7:9, writing several centuries before John, the prophet said this, “I kept looking until thrones were set up, and the Ancient of Days took His seat; His vesture,” meaning his clothing, “was like white snow, and the hair of His head like pure wool.” Now, the reference to the Ancient of Days in Daniel, of course, is to Yahweh, God the Father. And what we’re seeing here in John’s vision, is that what Daniel spoke of regarding the Ancient of Days back in Daniel 7:9, is equally true of the Son. The attributes of the Father are also attributes of the Son. Which is just one of many instances we see in the book of Revelation, that the truth that Jesus is God, is portrayed.

The pure white hair of Christ in His glory demonstrates not only His deity, though. It demonstrates His purity. His perfection. His holiness. Jesus was referred to in Mark 1:24, as “the holy one of God!” All of His ways are holy. He’s holy in His person. He’s holy in His essence. He’s holy in His being. His counsel is perfect. His decrees are flawless. In Him there is no darkness and no sin at all. Not only is Jesus holy in His essence, though. He has holy expectations. Jesus desires, in fact He demands, holiness in His holy church.

Turn with me, if you would, to Ephesians 5 for that concept of Christ’s demand for holiness in His church. Ephesians 5. As we’re turning to Ephesians 5, a lot of you are thinking: wedding, wedding planning, wedding season, brides, grooms. These are legitimate verses of course, to take truths for marriage from. But sometimes, what we can do, as we circle around this passage in Ephesians 5:25 specifically, is think this is only about marriage. When in fact, there are some deeper theological truths that are being revealed to us on these pages. Look at Ephesians 5:25-27. “Husbands, love your wives, just as Christ also loved the church and gave Himself up for her. So that He,” that’s a capitol ‘H’, Christ, “might sanctify her, having cleansed her by the washing of water with the word, that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing, but that she would be holy and blameless.”

Ephesians 5 in its original setting here, is not talking about brides. It’s talking about the church. Jesus wants a holy bride. Jesus wants a pure church. He “gave himself up for her, so that He might sanctify her,” it says, and cleanse her, that she might be without wrinkle or spot or any such blemish. Jesus did not give Himself up for us, so that our church might be a certain size. Jesus did not give Himself up for us, so that we might have a certain sort of cachet or influence around the community. He didn’t give Himself up for us, that we might offer a certain number of ministry offerings. No, He gave Himself for us. He gave Himself for the church. That she might be holy. That’s Ephesians 5. Jesus wants a holy church. So, we see Him here. Christ portrayed as deity. Going back to Revelation 1, we see Him portrayed as holy.

Now as we keep going into verse 14. We see Him portrayed as having a penetrating gaze. Look at the end of verse 14, “and His eyes were like a flame of fire.” That’s a parallel reference to Daniel 10:6. This is describing these flashing searchlights that are projecting out of our Lord’s eyes. Like flaming torches coming through His eyes. And picturing His penetrating gaze. Under which all things are open and laid bare. That’s Hebrews 4:13, “And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do.” Jesus knows our thoughts. He knows our secret affections. He knows our lusts. He knows our pride. He knows our motivations. He knows our intentions.

In fact, let’s just take a quick jet tour through Revelation 2 & 3. We’ll be there in the next seven weeks. But look at what they indicate about our Lord, knowing His churches, His people. Revelation 2:2, “I know your deeds.” Revelation 2:9, “I know your tribulation and your poverty.” Revelation 2:13, “I know where you dwell.” Revelation 2:19, “I know your deeds.” Revelation 3:1, “I know your deeds.” Revelation 3:8, “I know your deeds.” Revelation 3:15, “I know your deeds.”

The point is this is not a matter of guesswork for the Lord. Rather, through these glorified eyes, which are described here “like a flame of fire”, He is searching for something in His church. And what is it He’s looking for? What is it He’s searching out as He scans His church? Again, it’s holiness. Jesus is looking for holy churches, led by holy shepherds, attended by holy congregants, who adhere to holy doctrine, as revealed in the holy scriptures. Who think holy thoughts and demonstrate holy love.

Here's the thing, though. We can get a little disjointed and think of the church only as a place, not as a people. See, a church does not grow in holiness if the people of that church are not growing in holiness. So, the question I have for you this morning -- which knowing what we know about Christ, Christ already knows the answer to -- is this: Are you growing in holiness? Are you pursuing holiness? Note what I’m not asking. I’m not asking if you attend church. I’m not asking how long you’ve attended church. I’m not asking if you’re part of a home bible study. I’m not asking if you attend a first-hour Sunday School. I’m not asking if your kids attended VBS a few weeks ago. I’m not asking if your kids attended Indian Hills 25 years ago. I’m asking this, are you growing in holiness? Are you pursuing holiness? By the power of the Spirit that lives in you, if you trust in Christ, are you putting sin to death? Are you feeling a sense of conviction when you do sin? And we all do sin. Are you confessing that sin to God? Are you seeking forgiveness from God? Are you cutting off those sources of temptation to sin, that you know that are there? And are you replacing those old sinful habits with new, godly ones? Are you allowing other Christians, other brothers and sisters in the Lord, to come around you for fellowship and support and accountability? See, there’s a one-to-one correlation between the holiness of the church, and the holiness of those who attend the church. They are one and the same. Indian Hills will not be a holy people, pleasing to Christ, if its people are not pursuing holiness individually.

So, John has given us a vivid description of both the hair and the eyes of Christ in verse 14. Next, we get a description of His feet in verse 15. It says, “His feet were like burnished bronze, when it has been made to glow in a furnace.” Now, the words “burnished bronze” here, refers to bronze that has just been taken out of a heated furnace. It’s still molten and glowing and has that reddish hue to it still. And bronze, in the Old Testament, would have referred to some form of divine judgment against sin. So, what’s being pictured here, is Christ with these red-hot feet, you could say. Not just in the midst of His church and demonstrating His preeminence in the church. But actually, moving through the church and imparting His divine and righteous judgment. Now, we know that Christ is going to use those same feet one day, to trample in His wrath, the enemies of God. We see that in Isaiah 63: 1-6. But that’s not what’s being described here in Revelation 1:15, is it? He’s not talking about enemies of God; he’s talking about the church of Christ. What’s being described here, instead, in verse 15, is Christ’s righteous judgment within His church, toward all that is not holy. Toward all those who sins, are blemishing His bride.

Make no mistake about it. The Lord Jesus does stand in judgment over His churches. 1 Corinthians 3:10-15 states clearly that even for Christians, certain things will be tested by Christ on the last day, as though through fire. For pastors and teachers, this will include our preaching and our teaching and our doctrine and our shepherding. For husbands, this will include how we love and served our wives. And how we trained and instructed our children. For wives, for you, that will include how you supported and submitted to your husbands, and how you managed and prioritized your home. For children, this will include how you obeyed your parents when you were younger, and how you honored them when you were older. And for all of us, this includes our works, our hearts, our attitudes, our motivations, as believers. It will all be revealed, all be tested by Christ on the last day.

John’s vision continues, though. Verse 15, it says next, “And His voice was like the sound of many waters.” Now, many have preached this text, and they’ve compared “the sound of many waters,” as they look at the sound of Christ’s voice here, they compare it to the deafening sound of Niagara Falls. I’m pretty sure John never visited Niagara Falls. Rather, what I think is happening here, what he has in mind here, are the sounds of the endless pounding of the Aegean Sea on the shores there on Patmos. That’s the sound that he’s familiar with. And that’s what the sound of the voice of Christ to him sounds like. The point is this, that in His current, glorified state, Jesus to John here, speaks with a powerful voice. A voice that drowns out all other voices. A voice that no one can ignore. So, when Christ spoke to His church through John, John was attentive. John listened. And as Christ speaks to this generation, in the primary way that He does, through His word, we are to listen. We are to be attentive as well.

The next part of the vision is verse 16, and it says, “In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword.” Let’s just leave it with the stars for now. What are those seven stars referring to? We jump down to verse 20 for a clue. We get our answer there. The seven stars… Look at Revelation 1:20. It says, “As for the mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches.” The word “angel” there is “angeloi” in Greek. Which literally means “messenger.” So, I think a very fair and probably even a better translation here would be “the messengers of the seven churches.” I don’t take this to mean heavenly angels though, like cherubim or seraphim. I think what’s being referred to here are human messengers. Angeloi does not mean “angel.” Angeloi here means “messenger.”

And who are the primary messengers to Christ’s church? Well, I would contend that those are under-shepherds. Those who are committed to preaching and teaching God’s word and shepherding His people. I think it’s a fair rendering of this word “stars” and “angeloi” to be referring to the pastors of these seven churches. And they are referred to as stars here. It’s not like in the modern vernacular some kind of sense of acclaim or they are somebody. Instead, because like the lampstands that they serve, they are called to be beacons of gospel light. Shining light into the darkness where they minister. And note what Christ is doing with these seven messengers, these angeloi. It says, He's holding them in His right hand. Verse 16, He held the seven stars in His right hand. And that signifies the place of special protection. A place of security. Meaning those who are responsible for the spiritual welfare of these churches, are themselves in the right hand of the Son of Man. He is strengthening them and supporting them, so they might faithfully proclaim His word.

The next part of the vision, is that “out of His mouth”, verse 16 “came a sharp two-edged sword.” This isn’t like a dagger here. This is rather a two-edged broad sword. It’s the same word we see in Revelation 19:15, that describe the sword of judgment that Jesus will wield against the nations, meaning those outside the church. And here in verse 16, the use of this sword speaks of judgment of enemies within the church. What this vision is telling us, is that those who attack Christ’s church -- those who would sow lies and discord within His church -- those who would otherwise seek to do harm to the flock in His church -- will be dealt with personally, judicially, and harshly by the Lord. Again, He loves his church. And that being so, He desires and demands her purity, her holiness, and her spiritual health. And so, when sin is exposed in the church, He’s going to, it says wield His “sharp two-edged sword” and remove it.

The last aspect of this vision, end of verse 16, is that “His face was like the sun shinning in its strength.” John looked into our Lord’s face, and its like staring into the noonday sun. He’s blinded. Now, we know that John had experienced a similar vision, albeit just for a moment, about 65 years previously, at the Mount of Transfiguration. And do you remember how the Lord’s face was described there in Matthew 17:2, “His face” is says, “shone like the sun.” Little rays of glory, we would know, would shine out when Jesus would perform certain miracles during His earthly ministry. Like when He stilled the storm. Or when He raised Lazarus. Or when He turned water into wine. But even then, His glory was veiled in His incarnation, in those incidents. Not anymore. Not as He exists today. And not as John encountered our Lord there at Patmos. Rather, the divine perfections of God were shining through, fully, through Christ’s face here, and John saw it. And I want you to note the effect that had on John. John didn’t give Jesus a high five. He didn’t slap Him on the shoulder. He didn’t give Him a fist bump. No, look at verse 17, “When I saw Him, I fell at His feet like a dead man.”

If you’re still with me, if you’re still taking notes, here’s our third observation, our third point,
“Christ, The Revered One” (verses 17-20). See, John had experienced intimate fellowship with Christ during our Lord’s earthly ministry. John had laid his head in the bosom of the Savior. Again, John was known as the apostle whom Jesus loved. He had intimate association with the Lord. But now, as he encounters the risen Christ in His glory, John is down for the count. He faints. He collapses. He’s completely undone. And that’s a proper response for somebody who has just experienced the glory of God in the face of Jesus Christ!

That’s why we see similar experiences by men like Abraham and Isacc, or Isaiah and Ezekiel and Daniel, or even those men on the Mount of Transfiguration. They were completely undone by the visions they received. And that again, brings up a pertinent question for us today. Knowing who Christ is, knowing the state in which He exists today, would you say that you are reverently worshiping Him? And giving Him the worship He is due? Is it true in your communion with Him through prayer? Is it true of you as you praise Him in songs, in hymns, and spiritual songs? Is it true of you as you fellowship with the people of God? Is it true of you as you serve the church of God? Is it true of you as you share the gospel of God with those outside the church, that need to be reconciled to God through Christ?

Maybe, as I posed those questions, you’re not falling on your face as though dead, but there might be some conviction here in the room this morning. About giving this Christ the worship and the reverence He is due. Well, if there is that conviction, look at what comes next. After he fell at his feet like a dead man, it says, “And He placed His right hand on me, saying, ‘Do not be afraid; I am the first and the last.’ ” Jesus places His right hand on John, and presumably with that same loud voice, the same voice that sounded like a trumpet, and the sound of many waters, He tells this disciple, “Do not be afraid.” Fear not.

This was an act of compassion toward the disciple that Jesus loved. This touch was designed to bring comfort and assurance to John. And as He lays His right hand on John, the glorified Christ then says, “I am,” ego eimi, “the first and the last.” Which means, “I am the Alpha and Omega”, and every letter in between. Everything is from Me and to Me and through Me, He’s saying. It’s all mine.

And then in verse 18, he continues, and He says, “the living One; and I was dead, and behold, I am alive forevermore.” “I was dead”, literally in the Greek, says, “I became dead.” Meaning, the living One, the self-existent God who could never die, became man, and died. And all according to His own plans and purposes and will. And then it says – “behold, I am alive forevermore.” Those words would have meant something to John. John was the only disciple who stood at the feet of Christ’s cross. The other disciples weren’t there. Only John went all the way to Calvary. Only John heard the word, “it is finished.” Only John saw our Lord die. So, these words – “I am the living One” and “I am alive forevermore” must have had a particular potency falling on the ears of John.

But that’s not all. Then He says, “I have the keys of death and of Hades.” As the one who upholds the universe by the word of His power, we know that Jesus has sovereignty over all aspects of life. But what He’s revealing to John here, too, is that He has sovereignty over death. And the eternal state that follows death. Meaning, no man can die apart from Jesus’ divine permission. Jesus has appointed the day on which you and I both will die. The circumstances under which we will die. Whether it’s in a hospital bed, or in our living room, or in an intersection. It’s all been foreordained and declared by Him. He is sovereign over it all. He has “the keys” it says. Meaning, He has all authority. All control. That would have been a great comfort to John, who is there slaving away at Patmos. To know that his Lord, our Lord, had already worked it all out. John was going to die on the day that Jesus had appointed for him to die. And not one day later. And not one day sooner. And John had nothing to fear about his eternal state. Because Jesus had already delivered him from death and Hades. So, John’s vision here, of Jesus in His glory, while rightly terrifying, ends up actually being quite comforting. And then John goes on, fulfills what it says in verse 19 here, where Jesus commands him, “Therefore write the things which you have seen, and the things which are, and the things will take place after these things.” Which really is a nice encapsulation of what the whole book of Revelation is all about.

What’s our key takeaway for today? As we look ahead to future Sundays, when we unpack these letters, these “Postcard from Patmos?” It’s this: as Christians, as followers of Christ, we certainly do need to keep one eye on the past. Seeing Christ as He once was, in the humiliation of His incarnation. The meek Messiah. The humble servant. The carpenter from Galilee. We do that at Christmas. We do that at Easter. We do that when we study the four Gospels. We do that every day, when we understand what the gospel message is. But we also need to see Christ and consider Christ as He exists today. Because Christ as He exists today -- the Christ we serve today, the Christ we worship today, the Christ who reigns in His church today, the Christ who demands holiness in His church today -- is the Christ we will stand before one day.

He’s preeminent. He’s glorious. And He is worthy of all praise.

Let’s pray. Lord God, we thank You so much for the clarity of Your word. To think that we can read this account of what You revealed to John on the Isle of Patmos so many centuries ago. That we can understand it. We can understand historically in narrative form what happened and what he saw in his vision. But at the same time You give us minds and the Spirit of God living in us, to process these truths and apply these truths to our lives today. Simply as a demonstration of Your power, Your wisdom, Your goodness, Your love, Your kindness to this generation. For we who are in Christ. I pray that today’s lesson, today’s text, will fuel in us a worship of Christ that might be pure, more holy, more reverent. And if there is anybody here who is not a follower of Christ, who is deceived, or who is open in their rebellion -- I pray that today would be the day that they would bow their knee to this Christ, King Jesus -- repent of their sins, trust in Him as Lord, and give their life to Him. We thank You for this day. We give You all praise and glory. In Jesus name. Amen.