Opening Prayer

Turn with me to Revelation 1. We continue the book of Revelation this morning. I’ll read you verses 4-20. But before we hear the Word read and preached, let’s ask the Lord’s blessing upon that and the reception of that Word. Let’s pray together.

Our great God and Heavenly Father, Again, this is your word breathed out by you and given to us as your covenant people. Lord God, we are so often hard of hearing and slow to hear, so we ask that your Spirit graciously would grant us grace this day, that you give us ears to hear and hearts that are ready and willing to receive and to believe. We pray, dear God, that you would indeed magnify your Son in our midst and that the good news of the gospel that is presented in Him would come to us, and Lord, that we would truly find hope in life and believing. We thank you for the promise. to work through this your word. And so we ask, Lord, grace for your people, grace for the one who speaks on your behalf, in order that truly your name might be magnified here and on the earth. It’s in Christ’s name that we pray, and all God’s people said together, amen. Amen.

Reading Revelation 1:4-20

Revelation chapter three, sorry, chapter one, starting at verse four. Please give your full attention. This is the word of the true and the living God. After the introduction in the prologue, Revelation says this in verse four:

John to the seven churches that are in Asia, grace to you and peace from him who is and who was and who is to come and from the seven spirits who are before his throne and from Jesus Christ, the faithful witness, the firstborn from the dead and the ruler, the kings of the earth. to him who loves us and has freed us from our sin by his blood and made us a kingdom of priest, to his God and father, to him be glory and dominion forever and ever, amen. Behold, he is coming with the clouds and every eye will see him. Even those who pierced him in all tribes of the earth will wail on account of him. Even so, amen. I am the Alpha and the Omega, says the Lord God, who is and who was and who is to come, the Almighty. I, John, your brother and partner in the tribulation and kingdom and the patient endurance that are in Jesus, was on the island called Patmos on account of the word of God and the testimony of Jesus. I was in the Spirit on the Lord’s day and I heard behind me a loud voice like a trumpet saying, write what you see in a book and send it to the seven churches, to Ephesus, and to Smyrna, and to Pergamum, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea. Then I turned to see the voice that was speaking to me. And on turning, I saw seven golden lampstands. And in the midst of the lampstands, one like a son of man, clothed with a long robe, and with a gold sash around his chest, the hairs of his head were white like wool, like snow. His eyes were like a flame of fire, his feet were like burnished bronze refined in a furnace, and his voice was like the roar of many waters. In his right hand he held seven stars. From his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. When I saw him, I fell at his feet as though dead. He laid his right hand on me, saying, Fear not, I am the first and the last, the living one. I died, and behold, I am alive forevermore, and I have the keys of death and Hades. Write, therefore, the things that you have seen, those that are, and those that are to take place after this. As for the mystery of the seven stars that you saw in my right hand and the seven golden lampstands, the stars are the angels of the seven churches and the seven lampstands, I’m sorry, the seven stars are the angels of the seven churches. and the seven lampstand are the seven churches.

So far, the reading of God’s holy and inspired word. Let us now give full attention to the preaching of this word. Indeed, the grass withers and the flowers fall, but this word of God endures truly forever.

The Gospels End with Exaltation

Well, as we read through the New Testament, it’s good that we have not very long ago concluded with a gospel, the gospel of Mark. And when we read the gospels, We recognize that the Gospels don’t end with Christ’s humiliation, even as the Old Testament doesn’t end with Israel in exile. It doesn’t end with Christ’s humiliation. They end with His glorious exaltation. The Jesus we meet in Revelation is that, the exalted Christ. The Christ we come to in the book of Revelation as we open is the exalted, risen Christ. He is the Jesus who is the Lord of his people, the church, the King of kings and the Lord of lords.

Revelation Is Not a Decoder Ring for Current Events

We’re now moving, having concluded the first three verses, the intro into this new section of the chapter of John’s visions. And we have to remember the revelation as we read it is not the decoder ring as we have seen last week. It’s not the decoder or the key for understanding current events. Sadly, this is the way that many read Revelation, and sadly, it’s why so many avoid the book. Also, because it’s full of mystery, and it’s a difficult book to read, and these don’t add to the ease with which we read them. And it’s tragic that so many use Revelation as a jumping off point to speculate about the latest headlines in the news du jour, or vice versa. No, Revelation is not that. This book is about the risen and exalted Christ, we mentioned the last number of weeks, it is about Christ, risen and exalted, the victor over the enemy. And rather than a key to reading today’s headlines, Revelation shows us what? It shows us Jesus Christ’s victory over all of his enemies as the last chapter in redemptive history as they come to a close. So we shouldn’t be afraid, but we should be emboldened because of this, to come to this book and about what we find here in Revelation.

The Nature of the Struggle and Apocalyptic Symbols

We see here, John, what he is doing in Revelation is showing just that Christ’s victory over his enemies, all of his enemies and ours, and what that struggle looks like and how it ends even. And he does so with signs and symbols of this ongoing struggle between good and evil, the struggle between Christ and the already defeated enemy, Satan, in the time between the first and second coming of Christ. If you remember way back when we went through Daniel, or perhaps you’ve read it since, Daniel calls that age that we live in the Great Tribulation, our time. And other New Testament writers say that the time and the age that begins with the coming of Christ, they refer to it as the last days. So this means that what John sets forth in the book of Revelation particularly has to do with Christ’s church, and therefore, all through faith in Christ, all who are members of that church, it deals with. And so as we go forward, we should remember something about apocalyptic literature that we mentioned last week as well, and the images and the signs and the symbols that we find therein, this apocalyptic literature, are not literal. We must take things in context according to the genre. This is a simple principle of reading, right? We must take it in context. It’s just like we shouldn’t take it literally. When John says, human things about God, or like Christ and his hair was white like wool and had a sword coming from his mouth, or that elsewhere speaks of Christ as his body as a door, or God acting like a hen and brooding over her chicks, right? Apocalyptic literature gives word pictures that point us to what’s behind the story. And in Revelation, these symbols come straight from the Old Testament. We don’t have to wonder about that. That’s where they come from. And they’re given against the context, particularly a context, and that is the first century empire. So to understand why John uses certain numbers Things like a thousand years or the number seven When we find what those mean by looking at the Old Testament, we define them according to God’s Word Right. We rightly understood what John means about lampstands or dragons or spirits or references to this or that city To understand what those mean and what these refer to we look to the Old Testament This, of course, is a basic principle of reading in general, right? We have to let the author interpret himself, right? Therefore, this means that revelation is God’s, this is true also of revelation, right? God’s word, and it is God’s commentary upon those redemptive historical themes introduced earlier in the redemptive historical drama, right? The Old Testament. But they’ve not yet come to full fruition in John’s time of writing. So therefore, Revelation is the book where God wraps up all the loose ends, as it were, of the story. Revelation gives Christ’s church a heavenly perspective on our current earthly struggles, which isn’t against flesh and blood, Paul tells us in Ephesians, but against the principalities and powers who manifest themselves in flesh and blood. This is, John says, the book of the revelation of Jesus Christ, a revelation which concerns things which must soon take place. And if we shouldn’t see John’s visions, we should keep this in mind as we read as descriptions of things limited to the time immediately before Christ comes, which so many have done. Rather, John gives vivid descriptions of the entire church age. Each vision tells basically, we saw the same story, but they do so from different vantage points, focusing on different points, different truths, different periods of the time in between the times of the advents. And John reveals that which comes from God through an angelic messenger, we are told. The contents is visions about Jesus Christ, who is the sum and substance of redemptive history. Revelation is John’s testimony concerning Christ. It is the word of God we must remember. And it says there, there’s a great blessing, right? The first of blessings like this given. There’s a blessing for those who hear the words and to take them to heart and who keep them. And so let’s go obediently and prayerfully as John says, listen and hear. This is the testimony of Jesus Christ about himself. And he says it is certain and it is true.

Historical Setting and the Seven Churches

Verses four and five, right? Verses four and five, as we enter this section of text, give us the historical setting. Christ’s testimony is revealed, it says, to the seven churches around Asia Minor at the time, Turkey, modern day Turkey. Revelation is not dealing with abstract principles or timeless truths as many have purported. Revelation is not some kind of Christian Aesop’s fables. It’s written to actual congregations dealing with real struggles and problems and evils from a pagan world empire within, I’m sorry, without, and false teaching and heresy from within. And these of course are indicative of what the church does and will faith throughout the present evil age in which we live until Christ returns for his bride, the church. The salutation that we read here in Revelation, shows the author, he is familiar to his readers. Revelation has, it’s his vision, it is a circular letter, right, circular not meaning that it was on a circle, but that it was circulated around, right, to the seven churches of Asia Minor, meant to be passed around, and he lists those churches, those places. His greeting is typical of the epistles, right? We see this all the time, where he gives this greeting, grace and peace to you, in the name of the triune God, right? where it says who is and who was and who is to come, and from the seven spirits before the throne, and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth.

The Triune God and the Divine Name

And here we have an allusion to the divine name, right? The divine name given, first revealed in Exodus 3, when I am spoke to Moses through the burning bush. I am that I am. And John tells us that God is without beginning or end. He is the Lord of the past, the present, and the future. The Trinitarian theology of Revelation also comes clear when John refers not only to the eternal God, but to the seven spirits before the throne, which at first blush may make you think, I don’t understand that. Sometimes it could seem strange to us, but it’s almost certainly a reference to the Holy Spirit. You might think, how is that? Well, again, what does the number seven signify? It always signifies completion or perfection in revelation. And since these seven spirits participate in the extending grace and peace to believers, this cannot be a reference to a mere creature or an angelic being of some sort. We find a clue here to this allusion in Zechariah chapter four, and we should read it in that light. Zechariah four tells us, I see and behold a lampstand all of gold with its bowl on top of it and its seven lamps on it with seven spouts belonging to each of the lamps who are on the top of it. And he says, this is the word of the Lord to Zerubbabel, not by might nor by power, but by my spirit, says the Lord Almighty. And so the Lord’s portrayal here, he’s portrayed by Zechariah in the sevenfold fullness of perfection. It’s the same language that we see in verse 5. From the throne came flashes of lightning, rumblings and peals of thunder. Before the throne, seven lamps were blazing. These are the seven spirits of God. So in the opening chapters of Revelation, the seven spirits are connected to the seven lampstands. These seven churches, they’re symbolic of his presence in these churches mentioned in the text. And this explains why these churches They’re effective in witnesses to the world, and why that witness ends if the lampstand is removed, right? And so this may explain why the Holy Spirit comes before Christ in this Trinitarian salutation.

Jesus – Faithful Witness, Firstborn, Ruler of Kings

But the central role is Jesus Christ is clarified next, right? It is Jesus whose testimony is given in the vision. And his testimony is true because what? because Jesus is the faithful witness. He’s the firstborn from the dead and the ruler of the kings of the earth. Jesus alone is the one who has conquered death. He is the one who bears witness in this vision. This is important for them, because why? Do you think this would be important for them to hear this, to hear these very things? It’s because when Jesus died on Calvary, his messianic testimony, right? His testimony about God’s kingdom coming appeared to be crushed. A dead Messiah is no Messiah at all. Yet the same Jesus who died on Calvary, he tells us rose again from the dead and is now exalted on high and has taken his place at the right hand of God as ruler of all the kings of the earth And since the exalted Christ rules over all kings, his rule extends everywhere, even to the Roman Empire, the emperor of Rome, even if Caesar refuses to admit it or not. And so do you think that this, hearing this, this testimony from John, would have been comforting to those Christians who lived under the oppressive boot of that pagan empire, those who had put thousands of believers to death, You better believe that it would have been comforting to them. It would very much have been. For one day even Caesar on his knees will confess that Jesus is Lord to the glory of God the Father.

Doxology and Christ’s Priestly Office

Now focused on the triune God and the testimony of Jesus Christ, the faithful witness, John erupts in a kind of doxological outburst in verses five through eight. In the previous verses that we just read, John has called his readers’ attention to Jesus’ kingly and his prophetic offices. Now he reminds them of Christ’s priestly office, where he says, to Him who loves us and has freed us from our sins by His blood and has made us to be a kingdom of priests, to serve His God and Father, to Him be glory and power, forever and ever, amen. Why is it so important to declare this here? It’s because what ultimately is the root of the struggle, of the struggle, the conflict that’s about to unfold and be described? What is the root of that? Ultimately, it’s human sinfulness and the curse brought upon us by our sin in Adam. The same Jesus Christ who has risen from the dead, whose testimony is true, John says, loves us. Who loves us? Jesus has freed us from our sins by his blood. He has fulfilled his covenant promises in us, his people, since he has made us a kingdom of priests to serve his God and Father. And so recall in the book of Exodus, remember the priesthood and what that was in the book of Exodus, in the old covenant. The priesthood was limited to what a certain to certain individuals from the tribe of Levi. But in Jesus Christ, all believers from all nations are priests, a kingdom of priests. We are allowed that intimate access to God that before was limited to those small few. But there’s more, right? But wait, there’s more. We are now free to participate in that worship, which is accepted not on the basis of the blood of beasts, but on the basis of the priestly work of Christ, who has freed us all from our sins. What an incredible Savior we have, thinking just of that. What an incredible Savior. And we’ll pick up here next week, looking at this priestly office and the remainder of this text.

The Torn Veil and Bold Access to God

But remember what happened. Remember what happened when the sacrifice of himself was made. It is only then, remember what happened, that the veil of the temple is torn. It is ripped. And Mark wants us to know precisely, very precisely how. After Christ utters his last words, what do we read at the end of the Gospel of Mark? And Jesus uttered a loud cry and breathed his last, and the curtain of the temple was torn in two from top to bottom. Right, why? Why from top? For what purpose? What does it mean? And you may have reflected at times about this or about salvation and the free glorious gospel offered in Christ and how God could even know or care about someone like me or someone like you. I know my heart, I know my sins, I know my struggles, I know my failures in those struggles and sins and judging and my breaking God’s law and breaking God’s heart. I know my making myself the standard by which I judge all others, right? Very Pharisee-like. I know I don’t deserve His grace, or the life He offers, or the cleansing that He offers, or His promises. And we think of those things. I don’t think it’s just me. And those responses, they’re true. It’s true. But the old response to that way of thinking has sometimes been put like this. Yes, that’s true of you, but you’re worse than you think. But you also must know that God is greater than you think. And isn’t that wonderful? Isn’t that awesome, brothers and sisters? It’s as awesome as it is true. Think about that sacrifice, the outcome of Christ’s life and sacrifice. Think about all that I’ve done, all that you’ve done to disqualify us from God’s presence and blessing in life. You and me, we, because of what happened on the cross, because the veil has been torn from God to man, sinners, real sinners, like me and like you, pled his mercy and received his precious, merciful, needful gift, now have access granted and acceptance before the God of heaven. He’s just as holy as he was. He hates sin just as much, and yet he’s able to receive us as sons, as daughters, because his own son became a sin-bearing curse on our behalf. that our sins might be taken away, that they might be washed clean, that God could even look upon us and see righteous, pure, honorable sons and daughters who’ve always done well before His face. And do you get that? As we close, do you get that? Those who are responsible, like you and like I, for the death of the Son are now recipients of all the benefits of that death. Do you see it? that those who are responsible for the death of the son become recipients of the benefit of that death. It’s incredible, people like you and like me, those whose sins were so gross in the sight of God that we could never enter into his presence, that we could not live before his face without him requiring to break out in justice against us. And yet because of the great love with which he loved us, he willingly gave this son as a sacrifice, that the sinners who put him there might be reconciled to God and gain access, not just some access, not just once a year like those priests, but free access before the God of heaven and earth, that we might come boldly before him without fear. because this righteous son stood in our place and received our wages, was forsaken by God for us so that we would never ever be forsaken by God. This is the mystery of the cross, that the ones whose hands truly placed him there, all of us, are those who gain the glory and the benefits that flow from this particular death and sacrifice. and that sacrifice, that offering, we must remember. God speaks in a tearing of the veil, and the words that he speaks are no longer, no one may enter, no trespassing, stay out, stay back. It’s no longer the word that he speaks, but he says what? Come to me, come to me all you who are weary and heavy laden, and I will give you rest. come buy and drink without money, without price, eat freely and drink freely from the waters of life. And this father says, it is my good pleasure to give you the kingdom. And he invites you to come. And no longer are those barriers guarding the way. Those flaming swords of the angels that were there to keep us out are no longer there. That particular veil has been torn that we may walk freely in because of the flesh of our Savior was torn. And it was torn because the Father loved us enough to forsake Him in order to grant access into His presence forever. Do you get that, brothers and sisters? Do you get that? Do you see that? The unsearchable riches of that grace and kindness of God, who can know them? You know, we will never know this cross, not to its fullest extent, but we may take away from us, take away here today as we go back into the world as strangers and aliens to it, that we take just a little bit of that mystery, we may still marvel at the grace of God for his people, that he would willingly become flesh to redeem human flesh for himself, that we might live before his face in that glorious vision without fear, without trembling, that we might be honored sons and daughters because of the sacrifice that He gave on our behalf, that we might become truly the very righteousness of God. Brothers and sisters, praise Him and thank Him for this life, for life. Thank Him and praise Him moment by moment, now and always, as we go back into this world, and may we reflect that truth, knowing it deep in our hearts as He, by His Spirit, continues to change us And may we reflect the love that he’s shown to us, even to all those who we encounter. Amen.

Closing Prayer

Let’s pray. Heavenly Father, we thank you and praise you for this truth. We thank you for the progress of redemptive history and the progress of special revelation, your word, Lord, given to us, that we may know that it is adequate, that it is sufficient. We pray, Lord, help us to know sustenance in plenty and in want. Help us to know Christ’s presence and his love. And as your beloved children, we pray these things through Jesus Christ, our Lord. Amen.