Tag Archives: the prologue of Revelation

Ranko Stefanovic on the Editorial Changes in the Main Lesson for this Week (Rev 1:1-8)

The paragraph that follows is a summary of the changes made in this week’s main lesson (by Ranko Stefanovic). What follows is the original text that Stefanovic turned in, before the editing process, for those who would like to know that he originally intended. Please ignore the daily dates, they were put in just to fill space.

I (Ranko Stefanovic) share here the pre-edited original manuscript of the Lesson #1 (Dec. 31 to Jan. 5) of Adult Sabbath School Bible Study Guide for those who want to compare it with the edited version. In this week’s lesson, not too many changes were introduced. Two paragraphs were completely changed: the last paragraph in the Monday’s lesson and the second Discussion Question in the Friday’s lesson. I fully concur with the observations and comments shared by my friend Jon Paulien who authored the Adult Teacher’s Edition of the Sabbath School Quarterly.

Lesson 1 *December 31-January 5

The Gospel from Patmos

Sabbath Afternoon

Read for This Week’s Study: Rev. 1:1-8; 22:16-19; 2 Pet. 1:19-21; Amos 3:7; Deut. 29:29.
Memory Verse: “Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near” (Revelation 1:3, NKJV).
The prophecies of Revelation were revealed in vision to the apostle John more than nineteen centuries ago during his exile on a small rocky island in the Aegean Sea known as Patmos (Rev. 1:9). Revelation intimates that it was to be read aloud in the church. Revelation 1:3 promises a blessing for the person who reads it aloud and for the ones listening to the reading. The listeners mentioned are the congregation assembled in the church to hear the messages of Revelation. However, they are not blessed because they simply read or listen, but because they heed the words of prophecy (see also 22:7).
The prophecies of Revelation are an expression of God’s care for his people. God wanted to reveal to us the things that would shortly take place in the future to make us realize the fragility and uncertainty of this life. He also wanted to inspire us to take seriously our eternal destiny and to reach people around the world with the gospel message of the kingdom.
Biblical prophecies are like a lamp shining in a dark place (1 Pet. 1:19) showing us where we are now and where we are going. They are intended to provide guidance for our life today and hope for our future. We will need this prophetic guide until the Coming of Christ and the establishment of God’s everlasting kingdom.
*Study this week’s lesson to prepare for Sabbath, October 6.

Sunday September 30
The Title of the Book
Read Revelation 1:1-2. What is the complete title of the book of Revelation? Who is the ultimate author of the book? What was John’s role as the human author?
Revelation 1:1 states the title of the book as the “Revelation of Jesus Christ.” The word “revelation” comes from the Greek word apokalupsis (“apocalypse”), which means, “uncovering” or “unveiling.” The Apocalypse is thus an unveiling of Jesus Christ; it is both from Jesus and about Him. While it came from God through Jesus Christ (see Rev. 22:16), the book testifies that Jesus is also the focus of its contents. The Apocalypse is thus His self-revelation to His people and an expression of His care for them.
The title of any book states in a nutshell the book’s content. What does the title of Revelation reveal to us about Jesus and His activities on behalf of His people?
Jesus is the central figure of Revelation. The book begins with Him (Rev. 1:5-8) and concludes with Him (Rev. 22:12-16). Also, the Jesus of the Apocalypse is the Jesus of the four gospels. Revelation continues the description of Jesus and His work of salvation on behalf of His people described in the gospels, but focuses on different aspects of his existence and ministry. Essentially, it begins where the gospels end-with his resurrection and ascension into heaven.
Together with the epistle to the Hebrews, Revelation emphasizes Jesus’ heavenly ministry since his ascension. It shows that after his ascension Jesus was inaugurated into His royal and priestly ministry in the heavenly sanctuary. Without Revelation our knowledge of Christ’s ministry in heaven on behalf of his people would be very limited and shrouded in mystery. Thus, the last book of the Bible provides a unique portrayal of Christ not found anywhere else in the Bible.
Read Matthew 28:20 and John 14:1-3. What two major promises did Jesus leave with His people before His ascension into heaven? How does Revelation show Jesus fulfilling these promises? How will Jesus fulfill His final promise to come back to take His people to their eternal home?
Consider the following statement: “Let Daniel speak, let the Revelation speak, and tell what is truth. But whatever phase of the subject is presented, uplift Jesus as the center of all hope, ‘the Root and the Offspring of David, and the bright and morning Star’”—Ellen G. White, Testimonies to Ministers, p. 118.

Monday October 31
The Purpose of the Book
Revelation 1:1 tells us further that the purpose of the book is to show us the things that will happen in the future. Anyone familiar with Revelation will notice that future events—whether those already fulfilled or those yet to take place—occupy most of the book’s content. While the first half of Revelation (chaps. 1–11) focuses on the events that occurred from the first century to the time of the end, its second half (chaps. 12–22) focuses on the events leading up to the Second Coming.
How do you understand that the book titled the “Revelation of Jesus Christ” shows us things that will take place in the future?
The primary purpose of biblical prophecies is to provide us with the assurance that, no matter what the future brings, God is in control. The entire Book of Revelation is structured in such a way as to assure us that Jesus Christ is with His people throughout this world’s history and its alarming final events.
Consequently, Revelation’s prophecies have two practical purposes: to teach us how to live today and to prepare us for the future. Studying them should make us better Christians for God’s glory, motivate us to take seriously our eternal destiny, and inspire us to reach others with the gospel message.
Read Deuteronomy 29:29. Revelation informs us of what will happen at the end-time. In your view, what two things that Revelation does not reveal to us about the end-time events?
Revelation’s end-time prophecies are not revealed to satisfy our obsessive curiosity about the future. The book only reveals those aspects of the future that are essential for our salvation and entry into the kingdom. They are disclosed to impress upon us the seriousness of what will happen so that we will realize our dependence on God. Anything else would go beyond God’s intention.
Much has been written and many predictions have been made regarding when and how end-time prophecies will be fulfilled. However, most of those predictions have been proven misleading, for they are drawn not from the Bible but rather from human imaginings or past or current events. The timing and manner of the unfolding of the final events will be clear to us only at the time of their fulfillment. The prophecies must not be a subject of speculation and sensationalism, but rather for strengthening our faith in the prophetic word. Their fulfillment will be a reminder to God’s people of Christ’s promise to be with them and to sustain them during those difficult times.

Tuesday October 2
The Symbolic Language of Revelation
Revelation 1:1 further states: “And He sent and signified it by His angel to His servant John.”
Here we find a very important word in the book. The word “signified” is a translation of the Greek word semainō meaning, “to show by symbolic signs.” This word is used in the Greek translation of the Old Testament (the Septuagint) where Daniel explained to King Nebuchadnezzar that with the statue made of gold, silver, bronze, and iron God signified to the king “what will take place in the future” (Dan. 2:45). By employing the same word, John tells us that the scenes and events of Revelation were shown to him in vision in symbolic presentations. Guided by the Holy Spirit, John faithfully recorded these symbolic presentations exactly as he had seen them in the visions (Rev. 1:2).
This shows that the language in which the Revelation’s prophecies were described must not be interpreted literally. As a rule, while the reading of the Bible in general presupposes a literal understanding of the text (unless the text points to intended symbolism), studying Revelation calls for a symbolic understanding of the scenes and events recorded unless the text points to a literal meaning. While the scenes and events predicted per se are real, they were expressed in symbolic language.
Keeping in mind the symbolic character of Revelation will safeguard us against distorting the prophetic message. In trying to determine the meaning of the symbols used in the book, we must be careful not to impose on the text a meaning that comes out of human imagination or current meanings of those symbols. Their meaning must be in agreement with God’s intention as well as with the meaning of those symbols at the time of the writing of Revelation.
In trying to unlock the meaning of those symbols, we must remember that most of them were drawn from the Old Testament. By portraying future in the language of the past, God wanted to impress upon our minds that his acts of salvation in the future will be very much like his acts of salvation in the past. What he did for his people in the past, he will do for them again in the future. In endeavoring to decode the symbols and images of Revelation, we must start by paying attention to the Old Testament.
Why did God give the prophecies of Revelation in symbolic rather than in literal, straightforward language? Also, why did He use images and scenes from His former acts of salvation to reveal future events?

Wednesday October 3
The Trinity of the Godhead
Revelation begins with an epistolary greeting similar to the ones found in Paul’s letters. The book was originally sent as a letter to the seven churches in Asia Minor in John’s day (see Rev. 1:11). However, Revelation was not written only for them, but for all generations of Christians throughout history.
Revelation 1:4 offers an epistolary greeting: “Grace and peace to you” (cf. Rom. 1:7). This phrase consists of the Greek greeting charis (grace) and the Hebrew greeting shalom (“peace,” “well-being”). Why are these two words always written as “grace and peace” and never “peace and grace”?
The givers of grace and peace are the three persons of the Godhead. Like the rest of the book, these three persons of the Godhead are identified in symbolic language.
God the Father is identified as the One “who is and who was, and who is to come” (see Rev. 1:8; 4:8). This refers to the divine name Yahweh, “I am who I am” (Exod. 3:14) referring to God’s eternal existence.
The Holy Spirit is referred to in terms of “the seven Spirits” (cf. Rev. 4:5; 5:6). Seven is a number of fullness. “The seven Spirits” correspond to the seven churches in which the Spirit operates. This refers to the universality of the Holy Spirit’s work among God’s people enabling them to fulfill their calling.
Jesus Christ is identified by three titles: “the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth (NKJV).” They refer to his death on the cross, his resurrection, and his reign in heaven. Then, John states what he does: He “loves us and released us from our sins by His blood, and made us a kingdom, priests to His God and Father” (NASB).
He “loves us” in the original Greek refers to Christ’s ongoing love, which embraces the past, the present, and the future. The One who loves us has released us from our sins by His blood. In the Greek, this refers to a completed act in the past; Jesus died on the cross when he released us from our sins forever. Because of what He did on Calvary, we enjoy the status of being “kings and priest” to God (see Rev. 5:9–10).
Read Ephesians 2:6 and Philippians 3:20, which describe the redeemed as the ones who are raised and made to sit with Jesus in heavenly places. How do you think that though we presently enjoy this glorious status in Christ as “kings and priests,” we are still in this sin-cursed world?

Thursday October 4
The Keynote of Revelation
The conclusion of the prologue of Revelation points to what is the focus the whole book: the return of Jesus in power and glory. Christ’s promise to come again is reiterated three times in the conclusion of the book (22:7, 12, 20).
Read Revelation 1:7-8. The wording of this text is derived from several prophetic texts: Daniel 7:13; Zechariah 12:10; Matthew 24:30. What does this tell us of the certainty of the Second Coming?
In Revelation, the second coming of Christ is the point towards which history moves. The Second Coming will mark the conclusion of this world’s history and the beginning of God’s eternal kingdom, as well as freedom from all evil that causes anguish, pain, and death.
Like the rest of the New Testament, Revelation 1:7 points to the literal and personal coming of Christ in majesty and glory. Every human being, including “those who pierced him”, will witness his coming. These words point to a special resurrection of certain people right before the return of Christ, including those who crucified Christ on the cross of Calvary. While Jesus will, with His coming, bring deliverance to those waiting for Him, He will bring judgment to those who have spurned his mercy and love.

In the New Testament, Christ regularly refers to his coming as: “I am coming” never as “I will come.” The futuristic present tense points to the future event as already occurring. If you know that Jesus is indeed coming very soon, how would this affect your life today?

The certainty of Christ’s coming is affirmed with the words, “Yes, Amen.” The word “yes” translates the Greek word nai and amen is a Hebrew affirmative. These two words together express an absolute certainty. This affirmation also concludes the book (see also Rev. 22:20).
“Belief in the near coming of the Son of Man in the clouds of heaven will not cause the true Christian to become neglectful and careless of the ordinary business of life. . . . Their veracity, faithfulness, and integrity are tested and proved in temporal things.”—Ellen G. White, Testimonies for the Church, vol. 4, p. 309.
A well-known fact is that a given promise is only as strong as the integrity of the person giving it and his/her ability to fulfill it. How does the fact that the promise of the Second Coming has been given by God who has in the past kept all his promises, provide you with assurance that Christ will return as He has promised?

Friday October 5
Further Thought: Read Ellen G. White, “The Study of the Books of Daniel and Revelation,” pp. 112-119, in Testimonies to Ministers and Gospel Workers.
“This revelation was given for the guidance and comfort of the church throughout the Christian dispensation. . . . . A revelation is something revealed. The Lord Himself revealed to His servant the mysteries contained in this book, and He designs that they shall be open to the study of all. Its truths are addressed to those living in the last days of this earth’s history, as well as to those living in the days of John. Some of the scenes depicted in this prophecy are in the past, some are now taking place; some bring to view the close of the great conflict between the powers of darkness and the Prince of heaven, and some reveal the triumphs and joys of the redeemed in the earth made new.
“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who `hear the words of this prophecy and keep those things which are written therein.’”—Ellen G. White, The Acts of the Apostles, pp. 583-584.
Discussion Questions:
If Revelation is the unveiling of Jesus Christ, why does the word “apocalypse” have a negative meaning today? What does this tell us about the popular perception of Revelation among Christians? Why is the word “fear” often associated with Revelation’s prophecies?
Ellen White stated that when the book of Revelation “is better understood, believers will have an entirely different religious experience” so that “heart and mind will be impressed with the character that all must develop”—Ellen G. White, Testimonies to Ministers and Gospel Workers, p. 114. Do the people in your church who claim to study Revelation appear blessed to you? How do you feel being around such people? How does their study of the book’s prophecies reflect in their daily life and the way they relate to and treat other people, both inside and outside the church?

Original Teacher’s Notes for Revelation 1:1-8 (Week 1)

LESSON 1
THE GOSPEL FROM PATMOS

Part I: Overview

Key Text: Rev. 1:1.

Study Focus: The Prologue (Rev. 1:1-8) and the Book of Revelation as a whole.

Introduction: The Prologue to Rev. (Rev. 1:1-8) introduces the main themes of the book in relatively plain language. These verses contain no scary beasts, no heavenly journeys and no seven-fold sequences. Instead, they describe how the book got here (1:1-3), who sent it (1:4-6), and how everything will turn out in the end (1:7-8). The Prologue expresses the centrality of Jesus Christ to the whole book and prepares the reader for what is to come in straightforward language.

Lesson Themes: The Prologue to the Book of Revelation introduces the following themes:

1. Jesus is the Central Figure of Revelation. This is made clear by the title of the book (Rev. 1:1), the qualities and actions of Jesus Christ (1:5-6) and His central role at the Second Coming (1:7).
2. The Book Concerns Future Events. These are not just end-time events, most were already future in John’s day (Rev 1:1).
3. The Vision Is Given in Symbolic Language. This is clear from one of the key words in Rev. 1:1 and that verse’s allusion to Daniel 2.
4. The Threeness of God. There is a “triple trinity” of persons, qualities and actions in Rev. 1:4-6.
5. The Return of Jesus. Rev. 1:7-8 addresses this.

Life Application. The concluding questions invite the participants to balance the powerful insights of a Seventh-day Adventist reading of Revelation with the centrality of Jesus Christ in the End-Time story.

Part II. Commentary

The introductory essay tells us that the entire lesson series is based on the SDA concept of inspiration, the historicist method of prophetic interpretation, the unique organizational structure of Revelation, and a Christ-centered approach to interpretation.
The historicist method is supported by the broad structure of Revelation itself. The book begins with the seven churches (Rev. 1:9 – 3:22), which primarily concern the situation of John’s day. The seals and the trumpets, on the other hand, each cover from the time of John to the End (4:1 – 11:18). The last half of the book (11:19 – 22:5), on the other hand, focuses almost exclusively on the last days of earth’s history and beyond. This method is also supported by the allusion to Daniel 2 in the very first verse of the book (see the elaboration on this point in theme 3 below).

Main Themes of Lesson 1 Elaborated:
1. Jesus is the Central Figure of Revelation (Rev. 1:1, 5-7). The book opens with a chain of revelation that centers in Jesus. He is the first person mentioned in the book, and the One who passes the revelation on to John (Rev. 1:1). What God gave to Jesus is called “the revelation of Jesus Christ” (1:1). What Jesus passed on to John is called “the testimony of Jesus” (1:2), “the things that he saw” (Greek: hosa eiden). What John passed on to his readers was “the words of this prophecy” (1:3), what John wrote.
This chain of revelation is important for Seventh-day Adventists. It indicates clearly that the “testimony of Jesus” here is not the book of Revelation itself, which is what John wrote (1:3), it is the visionary gift that John saw (1:2). The remnant of Rev. 12:17 will later also have the “testimony of Jesus,” a visionary gift similar to the one John had.
So the Prologue points to Jesus as the central figure of Rev. The book is a revelation from Jesus and about Jesus (1:1). Jesus is qualified for His special role by his death, resurrection and heavenly reign (1:5a). In the End, He will also come with the clouds (1:7).

2. The Book Concerns Future Events. Rev. 1:1 tells us that a major purpose of the book is to “show His servants what must happen soon.” These are events in the future, from John’s perspective. But what does the text mean by “soon”? The 2,000 years that have passed since Rev. was written do not seem like soon! So the word “soon” must clearly be from God’s perspective in which a day is like 1,000 years (2 Peter 3:8).
But from our perspective the return of Jesus has always been soon as well. We don’t know when Jesus will actually come, but we do know that in terms of our conscious experience (Eccl. 9:5) He will seem to come an instant after we die. So the opportunity for us to get ready for His coming is now rather than sometime in the future. If Jesus’ coming were not portrayed as soon, many people would delay getting ready for His return.

3. The Vision Is Given in Symbolic Language. Generally, the best way to approach Scripture is to take everything literally, unless it is clear that a symbol is intended. In Rev. the opposite approach is indicated by the first verse. There it tells us that the entire vision was “signified” (Rev. 1:1, KJV, Greek: esêmanen) by either God or Jesus. So in Rev. the best way to approach the text is to treat everything as a symbol, unless it is clear that a literal meaning is intended (for example, “Jesus Christ” in Rev. 1:1 should be taken literally).
This insight takes even clearer shape when the reader discovers an allusion to Daniel 2 in the first verse of the book. The only other place in the Bible that combines “signified” with the unusual expression “what must take place” (Rev. 1:1, RSV, NIV, Greek: a dei genesthai) is Daniel 2. Nebuchadnezzar’s dream of a great image was the place where God “signified” (2:45) to him “what must take place” (2:28) in the last days. What was to be “in the last days” in Daniel is now “soon” in Revelation.
At the very opening of the book of Revelation, therefore, one finds a powerful allusion to Daniel 2. This allusion ties the two books together, like companion volumes. While Revelation alludes to many of the prophets, there is a special bond between it and the book of Daniel. So we should expect at least some of the symbolism of Rev. to point to sequences of history that run from the prophet’s time until the End. Not all of Daniel is historical apocalyptic, but much of it is, and that is the case also with Revelation.

4. The Threeness of God. Rev. 1:4-6 opens the book with what could be called a “triple trinity.” First of all, there is a “trinity” of persons; the Father (the one who is, was, and is to come), the Holy Spirit (represented by the seven spirits), and Jesus Christ. Jesus Christ is mentioned last because He is the subject of the next two “trinities.”
Next comes a trinity of qualities that ground the role Jesus plays in Rev. He is the one who died (He is the faithful witness/martyr— Greek: martus), rose (the “firstborn of the dead”), and joined the Father on His throne (“ruler of the kings of the earth”). The death and resurrection of Jesus provide the foundation of His heavenly reign.
The final “trinity” is a trinity of actions. Jesus loves us (Greek present tense), has freed or washed (two different Greek words that sound the same, but are one letter different) us from our sins by His blood, and made us a kingdom and priests to God. The ultimate outcome of Jesus’ love, as expressed in His death and resurrection, is to raise His people to the highest possible status; kings and priests.
5. The Return of Jesus. The picture of Jesus’ return in Rev. 1:7 is based on allusions to Daniel 7 and Zechariah 12. The “he” of 1:7 clearly refers to Jesus, as He has been the subject of the previous two verses. “Coming with the clouds” recalls the son of man who comes with clouds to the Ancient of Days and receives dominion over the kingdoms of the earth (Dan. 7:13-14). In Rev. Jesus’ right to rule over the earth is recognized in heaven at His ascension (Rev. 5) and on earth at the Second Coming (Rev. 1:7).
The allusion to Zechariah is particularly interesting. In Zech. 12:7-8 it is Yahweh who comes (Zech 12:7-8), in Rev. it is Jesus who comes. In Zech. 12:10, it is Yahweh who is pierced, in Rev. it is Jesus who is pierced. In Zech. it is the inhabitants of Jerusalem who see God come (Zech. 12:8-10), in Rev. it is the whole earth that sees Jesus come. In Zech. 12:11-12 it is the clans of Jerusalem that mourn, in Rev. it is the tribes of the whole earth that mourn.
In Revelation’s use of the Old Testament, therefore, there is a shift in emphasis from Yahweh to Jesus. There is a similar shift from the literal and local things of Israel to the spiritual, worldwide impact of the gospel and the church.

Part III: Life Application

1. The lesson focuses on the opening to the book of Rev., the Prologue (1:1-8). One way to begin the lesson would be to ask What is your favorite Bible story opening? Participants might answer “baby Moses in the bulrushes,” “the diet test for Daniel and his three friends in Daniel 1,” “the anointing of David, the shepherd boy,” or “angels visit the shepherds at Jesus’ birth,” as examples. How does the opening of a Bible story or book affect the way you understand the rest of the story?

2. The lesson brings out two things that participants may feel are in tension with each other: a) the centrality of Jesus Christ, and b) the value added of a Seventh-day Adventist, historicist, reading of Rev. The teacher can invite the participants to wrestle with this tension by questions such as: What value does the unique SDA approach offer in today’s world? How do you keep a balance between articulating the historical details of the SDA reading of Rev. and uplifting Jesus Christ as the center of all hope? Some answers to the first of these questions: The SDA view a) answers the three great philosophical questions; Who am I? Where did I come from? Where am I going? b) helps us see the hand of God in history, c) gives us confidence in the midst of chaos that God is still in control of history, and d) gives us confidence that since God has been active throughout history, the hope that we have for the End is also real.

Applying the Lessons of the Prologue (Prologue 1:8)

For Seventh-day Adventists, the Prologue of Revelation brings out two things that might seem in tension with each other: a) the centrality of Jesus Christ in the book of Revelation, and b) the value added of a Seventh-day Adventist, historicist (apocalyptic sequences of history) reading of Revelation. What value does the unique SDA approach offer in today’s world? How do you keep a balance between articulating the historical details of the SDA reading of Revelation and uplifting Jesus Christ as the center of all hope?

What is the value of an SDA approach to Revelation today? Among other things, I would suggest the following. 1) The SDA view answers the three great philosophical questions of human existence. These are, in principle: Who am I? Where did I come from? and Where am I going? Who am I? A being made in the image of a loving, gracious and self-sacrificing God who prizes freedom so much that He has even given us power to create little people like ourselves. Where did I come from? I am not here as a result of random chance, but I am the result of a loving, creative purpose. That means that my life has meaning and purpose even when it is not appreciated by those around. It means that my life has infinite value in the eyes of the most important Person in the universe. Where am I going? Life in this universe will not end with a bang or a whimper. It will not end in primeval silence. It will end in an eternity of meaning, purpose and ever-deepening relationships.

2) The SDA approach to Revelation helps us see the hand of God in history. In our daily experience, it is often difficult to know what God wants us to do and just where God is leading in the major events around us. Apocalyptic prophecies like Daniel 2 and Revelation 12 affirm the giant principles upon which God bases His interaction with this world and the universe. As we see prophecy’s interpretation of the past, we have a clearer picture of what God is doing today and what He is likely to do in the future.

3) The SDA approach to Revelation gives us confidence in the midst of chaos that God is still in control of history. Events in the world seem increasingly out of control, but apocalyptic prophecy assures us that this is nothing out of the ordinary and God is well able to manage today’s governmental chaos just as he managed the many “beasts” of the past.

4) The SDA approach to Revelation gives us confidence that since God has been active in creation and throughout history, the hope that we have for the future is also real. Things will not always be as they are now. God is still working toward the ultimate fulfillment of His purpose and ours. We may not know just when the climax of history will occur, but we know that the outcome is assured and God’s faithful people, both living and dead, will participate in that outcome.

The Return of Jesus in the Prologue (Prologue 1:7)

The picture of Jesus’ return in Rev. 1:7 is based on allusions to Daniel 7 and Zechariah 12. The “he” of 1:7 clearly refers to Jesus, as He has been the subject of the previous two verses. “Coming with the clouds” recalls the son of man who comes with clouds to the Ancient of Days and receives dominion over the kingdoms of the earth (Dan. 7:13-14). In Revelation Jesus’ right to rule over the earth is recognized in heaven at His ascension (Rev. 5) and on earth at the Second Coming (Rev. 1:7).

The allusion to Zechariah is particularly interesting. In Zechariah 12:7-8 it is Yahweh who comes (Zech 12:7-8), in Rev. it is Jesus who comes. In Zech. 12:10, it is Yahweh who is pierced, in Revelation it is Jesus who is pierced. In Zechariah it is the inhabitants of Jerusalem who see God come (Zech. 12:8-10), in Revelation it is whole earth that sees Jesus come. In Zech. 12:11-12 it is the clans of Jerusalem that mourn, in Rev. it is the tribes of the whole earth that mourn.

In Revelation’s use of the Old Testament, therefore, there is a shift in emphasis from Yahweh to Jesus. There is a similar shift from the literal and local things of Israel to the worldwide impact of the gospel and the church.

The Threeness of God in the Prologue (Prologue 1:6)

Rev. 1:4-6 opens the book with what I call a “triple trinity.” First of all, there is a “trinity” of persons; the Father (the one who is, was, and is to come; perhaps a fourth trinity in the larger scheme of the passage), the Holy Spirit (represented by the seven spirits), and Jesus Christ. Jesus Christ is mentioned last because He is the subject of the next two “trinities.”

Next comes a trinity of historical realities that qualify Jesus for the role He plays in Revelation. He is the one who died (He is the faithful witness/martyr—Greek: martus), rose (the “firstborn of the dead”), and has already joined the Father on His throne (“ruler of the kings of the earth”). The death and resurrection of Jesus provide the foundation of His heavenly reign.

The final “trinity” is a trinity of actions. Jesus loves us (Greek present tense), has freed or washed (two different Greek words sound the same, but are one letter different) us from our sins by His blood, and made us a kingdom and priests to God. These actions are all directed toward His people. The ultimate outcome of Jesus’ love, as expressed in His death and resurrection, is to raise His people to the highest possible status; kings and priests.

This “triple trinity” underlines the central theme of the book of Revelation. It is the “revelation of Jesus Christ.” He is THE ONE who died, rose, and now rules the heavens and the earth. These together are the decisive events that change everything in the cosmic conflict. The last trinity summarizes the things that Jesus does particularly for the human race.

The Book of Revelation Concerns Future Events (Prologue 1:5)

Rev. 1:1 tells us that a major purpose of the book is to “show His servants what must happen soon.” These are events in the future, from John’s perspective. But what does the text mean by soon? Surely the 2,000 years that have passed since this was written do not fit with soon! So the word “soon” must clearly be from God’s perspective in which a day is like 1,000 years (2 Peter 3:8).

But from our perspective the return of Jesus has always been soon. In the Adventist perspective, the dead do not know anything, nor do they experience the passing of time. So for those who die, the next thing they experience is the Second Coming. In other words, we don’t know when Jesus will actually come, but we do know that in our experience He will come an instant after we die. So the opportunity for us to get ready for His coming is now rather than sometime in the future. If Jesus’ coming were not portrayed as soon, many people would delay getting ready for His return. So even in John’s day, the second coming of Jesus is portrayed as soon.

This is such a challenging concept that I will repeat myself at the risk of redundancy, just to make the point. The purpose of prophecy is not to satisfy our curiosity about the future, it is to teach us how to live today. The purpose of prophecy is to motivate readers to the decisions and actions that are needed to accomplish both their salvation and God’s larger purposes (the Great Controversy). The book of Revelation portrays the End as soon, not because it will be soon from a human perspective, but because it must always be soon in the experience of each generation or the prophecies will not have the impact they need to have in our lives.

Jesus is the Central Figure of Revelation (Prologue 1:4)

The book opens with a chain of revelation that centers in Jesus (Rev 1:1-3). He is the first person mentioned in the book, and the One who passes the revelation on to John (Rev. 1:1). The chain of revelation moves from “God” to Jesus and from Jesus to John through an angel and from John to the readers and hearers of his book (1:1-3). What God gave to Jesus is called “the revelation of Jesus Christ” (1:1). What Jesus passed on to John is called “the testimony of Jesus” (1:2), “the things that he saw” (Greek: hosa eiden). What John passed on to his readers was “the words of this prophecy” (1:3), what John wrote.

This chain of revelation is important for Seventh-day Adventists. It indicates clearly that the “testimony of Jesus” here is not the book of Revelation itself, which is what John wrote (1:3), it is the visionary gift that John saw (1:2). The remnant of Rev. 12:17 will later also have the “testimony of Jesus,” a visionary gift similar to the one John had.

So the Prologue points to Jesus as the central figure of Rev. The book is a revelation from Jesus and about Jesus (1:1). Jesus is qualified for His special role by his death, resurrection and heavenly reign (1:5a). Through these He loves us, has freed us from our sins by His blood (1:5b), and made us a kingdom and priests (1:6a). In the End, He will also come with the clouds (1:7).

The Main Themes of Revelation’s Prologue (Prologue 1:2)

The Prologue to the Book of Revelation (Rev 1:1-8) introduces the following themes:

1. Jesus is the Central Figure of Revelation. This is made clear by the title of the book (Rev. 1:1), the qualities and actions of Jesus Christ (1:5-6) and His central role at the Second Coming (1:7).

2. The Book Concerns Future Events. These are not just end-time events, most were already future in John’s day (Rev 1:1).

3. The Vision Is Given in Symbolic Language. This is clear from one of the key words in Rev. 1:1 and that verse’s allusion to Daniel 2.

4. The Threeness of God. There is a “triple trinity” of persons, qualities and actions in Rev. 1:4-6.

5. The Return of Jesus. Rev. 1:7-8 addresses this.

I will have more to say about each of these themes in the blogs that follow.

The Prologue (1:1-8) of the Book of Revelation (1:1)

This is the first in a series of blogs on the big picture of the book of Revelation. On Facebook and Twitter I have been working the details of the book of Revelation piece by piece over many years. In the process of looking at the details, the big picture can easily be lost. So halfway through the larger project (chapters 1-5 and 10-14 are complete), I thought it would be helpful to go through the entire book in a series of blogs that would bring out the big picture view of each section. The first few blogs will focus on the Prologue to the book of Revelation, Rev. 1:1-8.

The Prologue to Rev. (Rev. 1:1-8) introduces the main themes of the book in relatively plain language. These verses contain no scary beasts, no heavenly journeys and no seven-fold sequences. Instead, they describe how the book got here (1:1-3), who sent it (1:4-6), and how everything will turn out in the end (1:7-8). The Prologue expresses the centrality of Jesus Christ to the whole book and prepares the reader for what is to come in straightforward language.