In 1972 Francis Schaeffer published a small book titled He is There and He Is Not Silent. In his introduction he wrote, “The infinite-personal God is there, but also He is not silent; that changes the whole world.”1 Perhaps that affirmation doesn’t fall as heavy on us as it should, however. One person has noted that the sound of keys jangling sounds a lot different to a person in prison than to one who is outside. To the one outside, the sound might not register at all, but to the person inside prison, it’s the sound of hope – of the possibility of freedom. Well, imagine you’re attempting to faithfully live for Christ in the midst of a time where there is much false teaching, Christians are being imprisoned and killed, the temptation to compromise the faith is growing, your enemies seem more than you can withstand, and you feel like you’re not going to make it. In that setting, to know that God is there and he is not silent indeed changes the world, doesn’t it?
I think this is what we find with the book of Revelation. You can see in chapters 2-3 that it contains letters to seven churches that are in Asia, and the Lord mentions that he knows of their “toil” and “patient endurance” (2:2), that some are going to be thrown into prison and need to be faithful unto death” (2:10), that others dwell where “Satan’s thrown is,” had one of their brothers killed among them (2:13), and are facing false teaching (2:15), and that that some are being seduced to practice sexual immorality (2:20). And no doubt the list could on as they seek to live under the Roman empire in a day when the empire didn’t look on the church in the most positive of ways.
Therefore, in the midst of a struggling and persecuted community of believers, when John himself has been exiled to the island of Patmos because of his faithfulness to declare the gospel (1:9), the Lord gives a vision that declares to his people in a powerful way, “I am here with you. I am not silent. And I am the Almighty One.” To say it’s a shot in the arm is an understatement.
And I believe this book is to be equally as encouraging to us as it would have been to its first readers. But the problem is that for many of us this book just seems confusing. After all, there are horns, stars, beasts, dragons, seals, trumpets, bowls, a woman giving birth, another woman standing on seven hills, and more – that just don’t make any sense to us. So, let me give you a few points that might help us get a better grasp on this book.
D. A. Carson tells the funny story where a guy was once passing out copies of the New Testament on a college campus when several weeks later a student came by and told the man that he’d read the book that he’d passed out. The man replied, “Well, what did you think?” And the student answered something like, “Well, the beginning was a bit repetitive as it seems like the first four parts just tell the same story each time, but it picked up after that, and I particularly like the science fiction part at the very end.”
We laugh at that because we know it’s not science fiction, but what the student’s comment reflects is that we really don’t have a literary form like what we find in Revelation, do we? And in the student’s mind, the closest literary form he could identify it with was science fiction.
And the literary form is important, isn’t it? I mean, think of some of the Psalms (which are poetry), where we are told, for example, that God is a rock (e.g. Psalm 18:2). We don’t read that and say, “Okay, so God is literally a rock.” Rather, we read this, know that in poetry there is great use of simile and metaphor, and think to ourselves that what the psalmist is saying is that God is like a rock in that he is unmovable, not tossed about by changing winds, etc. That’s what’s going on here. We have to read the book understanding that it’s apocalyptic literature.
The only problem, of course, is that since we don’t have apocalyptic literature in our day, we’re not too familiar with how it works. So, let me give you a little description of apocalyptic literature.2
So, instead of talking about kings or kingdoms, you might symbolize them with horns on beasts, which are typically used in apocalyptic literature to symbolize kings and kingdoms.
It usually gives you a divine perspective on what’s going on in the world so that things that are going on are viewed from a heavenly vantage point. And often an angel is present as a tour guide who will sometimes offer explanations.
For example, Jesus is referred to as a lion in 5:5 and as a lamb that had been slain in 5:6. But the point is not to try to picture what he looks like as if he’s some kind of lion and slain lamb hybrid. It’s to realize that apocalyptic literature makes metaphors and then overlaps (or mixes) them with other metaphors that seem like they can’t work together. The idea is not to try to draw what you see.
So, Revelation is written largely in this apocalyptic genre, which we’ve seen a bit of when we went through Ezekiel and Zechariah.
The most significant numbers in the book seem to be 4, 7, and 12. And each of these is used to reference something in particular. Seven is a number of completeness, so that it is used to represent the whole or all of something. For example, it’s not by mistake that the Lord addresses seven churches in Asia (1:4). It’s not that there weren’t more churches in Asia at that time but probably that even as the Lord did address these seven churches in history, he was showing that they were representative for other churches that needed to listen to the message and apply it to themselves – which is also why, I believe, he ends each of the letters telling all readers and hearers of these letters, “He who has an ear, let him hear what the Spirit says to the churches” (2:7, 11, 17, 29; 3:6, 13). It’s also why when judgment is pictured in terms of bowls, trumpets, or seals, there are seven of them – symbolic complete or whole judgment.
The number four is a number that symbolizes the whole world or something world-wide in scope. So, for example, you’ll read of the four corners of the earth (7:1), or people from all over the earth referenced in a four-fold way (i.e., every tribe and language and people and nation – e.g. 5:9). And then, the number twelve is a number that references the people of God so that there are twelve tribes and the twelve apostles, and often multiples of twelve to show the fullness of God’s people so that you’ll read of 144,000 people (12 x 12 x 1000) to show a complete or whole number of God’s people.
Any time I’m reading a book of the Bible it’s helpful to get a bit of an idea of an outline of the book. So, I want to give you a very general outline that might help. I think you can outline it something close to the following:
1:1-8 – Prologue
1:9-3:20 – The beginning of the vision and letters to the seven churches
4-5 – A vision of heaven
6-16 – Series signs that signify judgment in series of sevens (i.e. seven seals, seven trumpets, and seven bowls), where there is a delay (in the first two lists) between the sixth and the seventh. Within this 12-14 show a vision of conflict between Satan and the Lord’s people.
17-20 – The conquest of the Lamb over his enemies
21:1-22:5 – The new heavens and new earth
22:6-21 – Epilogue
We read in verses 1-2 that God gave the revelation to Jesus, who sent his angel to show John these things, who saw a vision and wrote it down in order in order to give it to the church. So, it came through channels, and it’s for us.
We see this in the first three verses. The book begins by noting that it’s a “revelation.” That is, the Lord’s intent is not to hide something from us but to reveal something to us. This book is written not that we might be confused but understand. It’s written to show his servants (both those alive when the book was first written and those of us now) things that are taking place. When the text says “things that must soon take place” (1:1) and “the time is near” (1:3), it’s probably like when Jesus said in Mark 1:15 that the Kingdom of God is near or at hand, meaning it’s already here but not yet fully. Similarly, by “soon” and “near,” the Lord is showing us that we’re living in the days on this side of the death and resurrection of Christ in which nothing else needs to happen in order for the end to come. We’re in the last days, and we’ve been in them since Acts 2. So, it’s written to show us what’s going on and what is going to take place so that we might hear it (or read it) and obey it. It’s written to encourage us in living faithfully unto the Lord.
So, with that long introduction, I hope you see that this book is something we need. In fact, I hope that some of you will now spend time today or this week and just sit down and read the whole book in one sitting. It’s not terribly long, only covering fifteen pages in our pew Bibles. So, you could easily sit and read it this afternoon. And I hope that after hearing some of these notes for reading the book will bring you to a point that you’ll be more encouraged by it and more encouraged by your ability to understand it (even if many things still remain confusing).
But this morning, I want to go ahead and note a few things in these first eight verses that the Lord has given to the original readers of the book and to us in order that we might be encouraged to press on in faithful living. After all, many of us this morning might be facing persecution, fears, a struggle to hold to sound doctrine, and a temptation to compromise holy living and pursue immorality. The pressure to live faithfully when many around you are not only living otherwise but pressing on you can be great. So, what does God want his people to know in order to encourage us in faithful living? First, . . .
John begins the book as you would expect a letter to begin (which is fitting, since he’s addressing this to the seven churches in Asia) in verse 4. We find the kind of beginning that we see in Paul’s letters, for example, as he expresses grace and peace to them. But it would be a great loss to us if we just ran past verses 4-5.
Look at the glorious vision of the Triune God he gives us in these verses. He writes, “Grace to you and peace from him who is and who was and who is to come [that is God the Father], and from the seven spirits who are before his throne [that is a reference to God the Spirit], and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of the kings of earth [God the Son]” (1:4-5). He’s saying, do you want to know who’s giving you grace to endure in these times and who’s giving you peace in the midst of the turmoil and tribulation in which you live? It’s our glorious Triune God!
First, he notes God the Father as the one who is and who was and who is to come. That is, just because a great enemy has arisen against God’s people (Rome in that day), it doesn’t mean that God is absent. He is the one who is. And not only that, but he existed before any enemy and will exist after all enemies are gone. In the midst of you feeling overwhelmed, he is there, and he is not silent. That is, he’s telling you he’s there. This is the reason we can have peace – this is our God.
Second, he notes the Spirit as “the seven spirits who are before his throne.” Now, this isn’t a reference to the Holy Spirit like we’re used to, but there are two things that help us to understand this is the Holy Spirit, I think. One is that in this book where the number seven is used to represent completeness and wholeness, this is how you would expect John to reference the Holy Spirit who is at work in all the churches in all the world. Second, if it’s not a reference to the Spirit, then this reference to the “seven spirits” appears right in the middle of a reference to the Father and the Son. And nothing less than the Holy Spirit really fits there. I mean, imagine saying something like “God the Father, George Washington, and God the Son.” That just has the feel of blasphemy to even include a mere man in that list, doesn’t it? Even if you ratcheted it up to include an angel, it wouldn’t be fitting. Therefore, I think this is a reference to the Holy Spirit, whom the Lord wants his people to know is fully at work, carrying out the will of the Father from before his throne throughout the earth.
Finally, Jesus is referenced as the “faithful witness, the firstborn of the dead, and the ruler of the kings on earth.” Now, think about that for a second. You have a people who are trying to be faithful witnesses to God but who are facing the possibility of death for their obedience to God under the reign of an empire in which the church is being persecuted. And John reminds us that Jesus was a faithful witness. That is, Jesus testified to us who God is. In fact, when Pilate was questioning him and Jesus was facing death unless he changed his claims, Jesus said, “For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth” (John 19:37). He was faithful, even to death.
But death wasn’t victorious, was it? Jesus is the firstborn of the dead, meaning that he is the supreme one. But it is also a reminder that others will be raised from the dead as well. Everyone who has faith in the crucified and risen Lord will be raised to live with him. And, finally, he’s the ruler of the kings of the earth.
So, the Lord speaks to a people who are trying to be faithful witnesses, when it looks like they might be persecuted to the point of death under the Roman empire, and he reminds them that he was a faithful witness to death, but death didn’t have the last word. And now, he’s reigning over the Roman empire itself – as he is reigning over all kings.
Right now you might find yourself in a place where obedience in hard. There may even be people pressuring you compromise your views, even persecuting you. But press on in your faithful obedience. I know it’s hard, but even if you die, you’ll be raised as was he who was a faithful witness to the point of his death for us. And the turmoil around you doesn’t mean Jesus doesn’t hear your cries. He’s in control. He knows what’s best. He wants us to look to him as our model, trust him, and be faithful to him, however hard faithfulness is.
Second, . . .
After this glorious reminder of who our Triune God is, John gives us a word of praise to Jesus Christ in verses 5b-6, writing, “To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen.”
It would be one thing to hear how great our Lord is if there were no connection between him and us. I mean, it’s nice to know there’s a guy who could protect you from the bully who wants to beat you up, but if that guy doesn’t care to help you, then knowing that he exists and that he is able to take the bully doesn’t encourage you much, does it?
But here, John wants us to know that the one who reigns over death and all the kings of the earth loves us. In fact, he has shown his love for us by shedding his blood, laying down his life on the cross, so that we might be freed from our sins. You see, we were enemies of Jesus Christ in our sins, but he freed us from being condemned before him. He freed us from having to face his wrath. He freed us from being enslaved to sinful rebellion against him. And he did it by taking our sins and bearing the wrath of God for us in his own body. He did it by shedding his blood for us. This is why we delight in singing as we’ve done this morning, “He has washed us with his blood; he has brought us nigh to God.”
And he’s made us a kingdom and priests to his Father. That is, he’s made us to reign with him, to be subjects under his reign. We’re no longer in the kingdom of darkness, railing against God, but we are in the kingdom of the Son, reconciled to God. And, we’re able to approach God’s throne, to come into his presence, as only the priests could under the Old Covenant.
We are those who: have been freed from sin and condemnation by the blood of Christ, are loved by Christ, are subjects of Christ so that we reign with him (i.e. death will not have victory over us either), and we can approach his throne with confidence. That’s who you are right now. If your faith is in the crucified and risen Lord, then know that Jesus Christ loves you. He’s not against you; he’s for you. You are his, and he died to make that happen. Therefore, live in faithfulness to this great one who loves you.
Finally, . . .
In verse 7, John writes, “Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen.”
John takes two Old Testament references here - one from Daniel 7:13-14 (which reminds us that the Son has dominion over all the earth) and one from Zechariah 12:10 (which reminds us that many will reject him; pierced isn’t limited to those who literally pierced the Son but all who reject him) – to remind us that Jesus is one day coming with universal dominion as the King of the universe to demonstrate his reign even over those who have rejected him. And when he comes, those who have rejected him from all the earth will wail and mourn because they will see that they cannot stand against him. In the epilogue of this book (which mirrors the prologue at points), Jesus reminds us that he is coming soon, saying, “Behold, I am coming soon, bringing my recompense with me, to prepay everyone for what he has done” (22:12).
Enemies may reject him now and even persecute and kill his people, but there is a day when he will come. Right now he reigns over the kings of the earth but allows them to oppose him (i.e. to pierce him), but one day he will put an end to all opposition – when he comes in judgment.
You see, the way this book sets up, the Lord shows his people that there are two paths. You can follow the Lamb, be identified with him, and be faithful to him in your confession and your life, but you’ll receive the wrath of the beast. Following Christ means that we’ll bear the wrath of Christ’s enemies in this life. Or, you can follow the beast and be identified with him in your rejection of Christ and your life of rebellion, but you’ll receive the wrath of the Lamb. And the clear message of this book is that you do not want to receive the wrath of the Lamb.
Therefore, let us follow our Lord faithfully and endure all the hardship that comes with it in this world, for he is our glorious God, who loves us and has freed us from our sin, and who is one day coming to judge with vengeful wrath that no man will be able to endure. And this is certain, for the one who declares these things says of himself, “I am the Alpha and Omega, who is and who was and who is to come, the Almighty” (1:8). Our God reigns over all of history, has all might, is eternal, and is infinitely glorious. Let us then hold fast to him through our confession and obedience to the one who loves us and has freed us from our sins by his blood.
Let us in fact demonstrate this morning that we’ve heard this glorious word and receive it in faith as we come to the table, singing, “Jesus, I my cross have taken.” Amen, come Lord Jesus.