Daily Bible Studies & Sermon Notes


Revelation 1:6-11
Pastor Steve Schell
Revelation 1:6
Verse 6: But Jesus’ love has provided more than just forgiveness of our sins. He also granted us citizenship in the Father’s kingdom and empowered us with the Spirit to minister as His priests (Rev 3:21; 5:10; 20:6; 1Pe 2:9). In response John invites us to join him in recognizing the honor (glory) that Jesus deserves and in celebrating the fact that He will forever have the power to conquer His enemies. He closes his burst of spontaneous praise with the word, “Amen” (“so be it!”) Verse 6 (continued): Before we move on we should note the words, “His God and Father.” Paul makes the same statement in Romans 15:6 when he encourages his readers to “glorify the God and Father of our Lord Jesus Christ.” The question raised by these words is this: If Jesus Himself is fully divine, why is the Father spoken of as “His God?” The appropriateness of the title “His Father” is obvious, but that the Father is also “His God” could be taken to imply that Jesus is somehow less than the Father in divine nature. Elsewhere in their writings both John and Paul make it unmistakeably clear that they considered Jesus to be fully divine (as well as fully human) (Jn 1:1-18; Rev 21:22, 23; Php 2:6), nevertheless they characterize the relationship of the Son to the Father this way.

Revelation 1:6
Verse 6 (continued) The Father is Jesus’ “father” in the He “begot” Him (Jn 1:14, 18; Heb 1:1-3), but He is also His “God” because it was He to whom Christ’s atonement was made, and it was He who raised Christ from the dead (Rev 1:18; Ro 8:11). And Scripture is quite clear that Jesus will continue submitting Himself to His Father forever (1Co 15:28; Heb 1:3; Rev 21:22, 23; 22:1, 3). This means that submission is in no way an admission of inferiority of nature anymore than a human child’s submission to a parent is an admission that he or she is less than human. We learn from this that there is nothing demeaning in submitting to and honoring others, and nowhere is this seen more clearly than the Son’s submission to and honor of “His God and Father.”

Revelation 1:7
Verse 7: Quoting from a verse in the prophecy of Daniel that Jesus repeatedly applied to Himself (Da 7:13; Mt 16:27; 26:63-25; Mk 14:62; Lk 21:27), John uses Daniel’s words to announce that Jesus will physically return to earth by saying, “Behold, He is coming with the clouds…”, to which he adds the statement, “…and every eye will see Him,” meaning that it won’t be a local event or go unnoticed. It will command the attention of all. History as we have known it will end at that moment because the lord of a new era will have arrived. John then goes on to explain that Christ’s return will be seen by two distinct groups. The first is the Jews who he describes as “…those who pierced Him…” using an unmistakable reference to Zechariah 12:10. The prophet had said that in the “day of the Lord” (Zec 12:8) God would “pour out on the House of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, they will weep bitterly over Him like the bitter weeping over a first born” (Zec 12:10)

Revelation 1:7
Verse 7 (continued): With these words (Zec 12:10) Zechariah pictures Israel grieving over their crucified Messiah. The second group John says will see the Lord coming with the clouds is the Gentiles, to whom he refers as “…all the tribes of the earth….” When Jesus comes He will destroy the Gentile armies that oppose Him and rule all the nations as their king (Rev 19:15-21). He will return in power, and all who are alive at that moment will see Him descending through the earth’s atmosphere, surrounded by clouds (Ps 104:3; Da 7:13; Ac 1:9-11; 1Th 4:16, 17). To this prophetic promise John gratefully exclaims, “Yes! Amen!” (literal).

Revelation 1:8
Verse 8: John described God the Father as the One “who is and who was and who is to come…” just a few verses earlier (v 4), and toward the end of these revelations he records the Father saying of Himself, “I am the Alpha and the Omega, the beginning and the end” (Rev 21:6). Alpha is the first letter of the Greek alphabet and omega is the last, so God is declaring that He was there when all things began and He will be there when all things end. So these statements made in verse eight are undoubtedly the Father speaking, however such claims could have been made by the Son as well because the divine attribute of eternal existence belongs to both Father and Son (and, of course, the Holy Spirit). Later on we will hear Jesus declaring Himself to be “the first and the last, and the living one…” (Rev 1:17, 18) and “the first and the last, the beginning and the end (Rev 22:13). At one point He will even call Himself “the Alpha and Omega” (Rev 22:12-16). The divinity of both Father and Son is being affirmed in this book, but verse eight belongs to the Father because the final title the speaker ascribes to Himself is “the Almighty.” John will go on to refer to the Father often by this title (Rev 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22).

Revelation 1:9
Verse 9: Speaking directly to the seven churches John identifies himself as “John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus….” He says he is a fellow partaker in three ways. The first is religious persecution. He explains that he is writing from a prison island called Patmos to which he had been exiled for the “crime” of preaching the Word of God and testifying concerning Jesus Christ, because of this he can personally understand what they’re facing. The second area where he is a fellow partaker is in the “kingdom” of God, a term he mentioned in verse six. There he said that by releasing us from our sins (v 5) Jesus made us citizens of God’s “kingdom.” When used in this way the term becomes a general title pointing to all the benefits of salvation. The third area he shares with them is “perseverance.” John likely uses this word to mean the many obedient steps a believer must take in order to endure in faith for a lifetime (Rev 2:2, 3, 19; 3:10; 14:12; Ac 14:22). He too knows the price that must be paid to “overcome.”

Revelation 1:10, 11
Verses 10, 11: John says, “I came to be in the Spirit on the Lord’s day...” (literal) likely meaning he worshipped and prayed until he entered a heighted level of spiritual sensitivity (Mt 22:43; Rev 4:2; 17:3; 21:10). Once in that condition, consciousness of the Lord’s immediate presence awakens and communication with Him begins to flow freely. At some point John heard a person who was standing behind him speak to him in a voice as loud as the blast of a trumpet. The voice commanded him to write down on a scroll the visions he was about to see and send it to seven specific churches located in western Asia Minor. They are each named according to the city in which they gathered: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea. Verses 10, 11 (continued): John’s reference to the “Lord’s day” is apparently his term for the first day of the week (Sunday) which had become the principle day for Christians to gather for worship (Ac 20:7; 1Co 16:2) since that was the day on which their Lord was resurrected (Mt 28:1; Mk 16:2; Lk 24:1; Jn 20:1). John is the only writer in the New Testament to use the phrase “the Lord’s day” which is similar to Paul’s phrase “the Lord’s supper” (1Co 11:20). Surely to John who had personally looked into the empty tomb on the morning of that day (Jn 20:4) and had beheld the resurrected Lord on the evening of that day (Jn 20:19-23), the first day of the week marked the beginning of Jesus’ glorious reign. The day belonged to Him. 


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