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REVELATION 1:13-20
(13) And in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. (14) His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; (15) His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; (16) He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. (17) And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, “Do not be afraid; I am the First and the Last. (18) I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death. (19) Write the things which you have seen, and the things which are, and the things which will take place after this. (20) 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, and the seven lampstands which you saw are the seven churches.”
The following comments by Chitwood* pertaining to “the day of the Lord” as it relates to “the day of God” should be noted:
The events occurring during “the Lord’s Day” that John saw began with the removal of the Church at the conclusion of the present dispensation and ended over 1,000 years later with preparatory events anticipating the eternal ages, the Day of God, which will follow the Day of the Lord (cf. Revelation 1:9, 10; 4:1, 2; 21:1ff; 2 Peter 3:10-13). The complete scope of time covered by the Day of the Lord is thus clearly revealed in the book of Revelation.
The Day of the Lord covers not only events during the Tribulation and Millennium but also certain events immediately preceding the Tribulation and certain events immediately following the Millennium. It includes the judgment of Christians in heaven, preceding the Tribulation (cf. Revelation 1:10-20; 6:1ff); and it includes events beyond the Millennium, preparatory to the eternal ages, the Day of God (Revelation 20:7ff; cf. Revelation 1:10, 11; 22:6).
This is why Paul, in his second letter to the Thessalonians, clearly associates God’s activities during the Day of the Lord with both the earth-dwellers and with Christians; and insofar as Christians are concerned, this association is clearly revealed to be immediately following the rapture, preceding the Tribulation (1 Thessalonians 5:2-4; cf. 1 Thessalonians 4:13-18); and this is also why the destruction of the present heavens and earth and the creation of a new heavens and earth at the end of the Millennium are placed within the Day of the Lord (cf. 2 Peter 3:10; Revelation 21:1).
(Actually, Scripture presents an overlap between the ending of the Day of the Lord and the beginning of the Day of God. Note that the destruction of the present heavens and earth occurs both during the Day of the Lord and during the Day of God [2 Peter 3:10-12]. This destruction occurs at the very end of the Day of the Lord and at the very beginning of the Day of God. Thus, at least some, if not all, of the events beyond the Millennium in the book of Revelation will occur during the Day of God as well as during the Day of the Lord.)
Apostasy, because of the working of the leaven that the woman placed in the three measures of meal in Matthew 13:33, began to make inroads in the Church early in the dispensation (set forth in the message to the church in Ephesus); and the working of the leaven was prophesied to be so complete (“until the whole was leavened”) that, by the end of the dispensation, within the Church, there would exist a state of total corruption (set forth in the message to the church in Laodicea). This is the reason Jesus asked the question, “Nevertheless when the Son of man comes, will He find faith [‘the faith’] on the earth?” (Luke 18:8). The answer, from the wording of the Greek text, is negative. When the Son of Man comes, rather than finding the Church holding to “the faith” (a reference peculiarly related to the Word of the Kingdom [Matthew 13:19]; see the author’s book, Salvation by Grace through Faith, chapter 2), He will instead find the Church, because of the working of the leaven over almost two millennia of time, described as being “wretched, and miserable, and poor, and blind, and naked” (Revelation 3:17).
Chitwood makes the following observation regarding this title:
The broad use of the title, “Son of Man,” throughout Christ’s earthly ministry at the time of His first coming would serve to illustrate a little-appreciated fact. Everything surrounding His first coming — His birth, His ministry to Israel, His death, burial, resurrection, and His ascension — had Messianic ramifications. John 1:11 would serve to illustrate the point in one fashion:
He came to His own [neuter in the Greek text, His Own things], and His own [masculine in the Greek text, His own people, the Jewish people] did not receive Him. (John 1:11)
His own things had to do with those things associated with the title, “Son of Man.” They had to do with His being born “King of the Jews” (Matthew 2:2); with the message proclaimed throughout His earthly ministry, a message to the Jewish people pertaining to the kingdom (Matthew 4:17-25; 10:5-8; Luke 10:1ff); with the throne of David (Luke 1:31-33; cf. 2 Samuel 7:12-16; Zechariah 6:12, 13); with the title placed over His head at the time of His crucifixion (Matthew 27:37; Mark 15:26; Luke 23:38; John 19:19); and with the message that He proclaimed following His resurrection, preceding His ascension (Luke 24:25-27, 44; Acts 1:3).
Although national Israel would not recognize Christ as the “Son of Man,” Peter recognized this distinction relative to Christ in Matthew 16:13-16, when Christ ask His disciples, “Who do men say that I, the Son of Man, am?” So they said, "Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets." And then Christ said, “But who do you say that I am?” Whereupon Peter declared, “You are the Christ, the Son of the living God.”
In the words of Chitwood: “The reference to ‘Christ’ in Peter’s response had to do with acknowledging Jesus as the Messiah, the One who would rule and reign; and the reference to ‘Son’ had to do with His firstborn status. He was God’s firstborn Son, the One who would exercise the rights of primogeniture (kingly, priestly, and double portion rights), all carrying Messianic ramifications in complete keeping with the titles ‘Messiah’ and ‘Son of Man.’”
And this acknowledgement by Peter of the true identity of Christ as the “Son of Man”— the One who would rule and reign as the King-Priest over the double portion of the Father’s goods, in both heavenly and earthly spheres of the kingdom — prompted Christ to respond by saying, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven” (Matthew 16:17b).
· First, John writes that Christ is “clothed with a garment down to the feet.” This alone would not be conclusive, since such a garment was worn by both priests and judges.
· Second, John writes that Christ is “girded about the chest with a golden band.” The Greek word for “chest” is mastos (breasts). Only a judge wore this band girded (to encircle or bind with a belt or band) in this manner. A priest would wear the band girded around the waist, signifying service. By contrast, a judge wore the band over one shoulder and across his breasts as an insignia of the magisterial office that he held. John sees Christ at a time after He has removed the band from His waist and has placed it so that it drapes across His breasts, signifying that His high priestly work has ended (the present dispensation is over) and His judicial work has begun.
· Third, John writes that Christ’s “head and hair were white like wool, as white as snow.” Chitwood has the following cogent remarks pertaining to the fact that a crown upon the head of Christ is not mentioned at this time:
It is significant that at this point in the book John sees Christ, in the future Day of the Lord, without a crown upon His head. This part of the revelation of Jesus Christ occurs prior to the time He is seen wearing a crown (cf. Revelation 14:14; 19:12). It occurs at the time He judges Christians, at the end of the present dispensation but preceding the Tribulation.
Christ will turn His attention to the earth-dwellers only after He has first dealt with the Church (Revelation 5:1ff); and seemingly, at this time, He will begin wearing a crown — first a stephanos, to later be followed by a diadem.
This thought is derived from comparing four different verses — Revelation 6:2; 12:3; 14:14; 19:12. In Revelation 6:2 the Antichrist is seen wearing a stephanos at the beginning of the Tribulation, three and one-half years before Satan gives to him “his power, his throne, and great authority” (Revelation 13:2) — three and one half years before he actually enters into his regal office and wears a diadem (Revelation 12:3; 13:1, 2), anticipated by the stephanos.
Christ will wear a stephanos prior to the time He actually assumes regal power and is seen wearing many diadems (cf. Revelation 14:14; 19:12); and since the Antichrist dons a crown (though not a regal crown) at the very beginning of the Tribulation, it seems evident that Christ will have donned a crown (though not a regal crown) at this time also. Satan is the great counterfeiter, and he will see to it that regal activities surrounding the Antichrist are patterned after regal activities surrounding Christ.
Although Chitwood makes the observation that Christ at this time is not wearing a crown (stephanos) since only His hair (and not a crown) is mentioned, it is possible that He is wearing such a crown (stephanos, not a diadem [since He at this time has not entered His regal office]) and that John only calls attention to His hair. The hair of Christ’s head was “white like wool, as white as snow,” signifying His wisdom, dignity, and longevity. This description connects back to Daniel’s vision in Daniel 7 of the “Ancient of Days” (a reference to the Father in v. 9 and 13 and to the Son in v. 22, a literary practice of Scripture similar to revealing both as God (e.g., Psalms 45:6 and Hebrews 1:8) in which His hair is described as “like pure wool.”
And Daniel chapter seven reveals the results of Christ’s judicial activity set forth in Revelation chapter one. Daniel 7:17-27 is the interpretation given to Daniel of events he previously had been shown in Daniel 7:2-14 — whereby in the vision the “dominion and glory and a kingdom” (v. 14), which is given to “One like the Son of Man” (Christ) in verse 13, is shown in the interpretation as Christ giving to the “saints of the Most High [lit. ‘saints of the high places’]” “the kingdom and dominion, and the greatness of the kingdoms under the whole heaven” (v. 27).
· Fourth, John writes that Christ’s eyes were like a “flame of fire,” His feet were like “fine brass, as if refined in a furnace,” and His voice was like “the sound of many waters.” “Fire” and “brass” speak of different aspects of judgment — relative to judgment for sin in the tabernacle ministry to Israel. Fire burned on the altar in the courtyard relative to sacrifices; and both the altar and the laver (also in the courtyard) were of brass construction. This is where sin was judged through sacrifices and washings. Brass (bronze) is also associated with judgment in Micah 4:13. And such is reflected in Christ’s voice with a sound like “many waters”—no longer will it be the voice as characterized in John 19:5, a voice that brings forth life; but it will be a booming voice as depicted in Psalm 29, a voice that “thunders” and is “powerful,” which “breaks [and] . . . splinters the cedars” (vv. 3-5) — a voice of judgment.
For every Christian there will be a future day when each will stand before Christ as Judge to give an account of his life subsequent to his receiving by faith God’s grace-gift of (spirit) salvation. At this time, the works of each Christian will be tried “by [in] fire.” And in accordance with decisions and determinations at the judgment seat, a portion of these Christians will be shown qualified to be the select few that compose that part of Christ’s body that will be His bride and thereby complete Him, allowing Him to reign — all in concert with Adam as the type of whom Christ is the antitype (cf. Genesis 2:21-24; Romans 2:6; 14:10; 5:14; 1 Corinthians 3:12-15; 2 Corinthians 5:10; Hebrews 2:10).
But for the vast majority of Christians, it will be as the time when Christ “looked” upon Peter after Peter had denied Christ three times, the One whom he had emphatically declared that he would never deny (Matthew 26:35; Luke 22:33). In Luke 22:61, following Peter’s triad of denials, the following is recorded, “And the Lord turned and looked at Peter . . . .” In this passage the word for “looked” (Greek: emblepo) is an intensified form of the Greek word, blepo, which indicated that Christ didn’t just look at Peter. His look penetrated Peter’s very being; and, Peter knew it, he acutely experienced it, which caused him to go “out and weep bitterly” (v. 62).
And this will be the case for many who have failed to deny themselves and take up their cross to follow Christ, those who have gained the whole world only to have lost their own souls (Matthew 16:24-26). Such Christians in that coming day will stand before Christ and be found deficient; and, they too will go out and weep bitterly — a condition that will last a thousand years.
And after Christians are judged, then the “King of kings and Lord of lords,” with eyes “like a flame of fire” will come to establish His kingdom upon the earth where He, along with His bride (taken from His body) will rule and reign for a millennium of time (Revelation 19:11-20:1-6).
· Christ had in His right hand seven stars, and just as it is revealed in verse twenty that the seven golden lampstands were the seven churches mentioned in verse eleven, it is further revealed in that verse that the seven stars are the angels that are associated with each of these churches. Angelic activity is prolific in the book of Revelation and there is no reason to believe that these seven angels represent anything other than angels (e.g., pastors of each church). They are specifically stated to be angels of the seven churches, to which the letters in chapters two and three are addressed. And this would be in keeping with the reference to angels in Hebrews 1:14, in which they are “ministering spirits sent forth to minister for those who will inherit salvation” (a salvation of the soul as is mentioned in Hebrews 10:39, a salvation that is “inherited” as a result of one’s works and which has only millennial verities in view — totally different from the gift of (spirit) salvation “by grace through faith” (Ephesians 2:8, 9) which is based on the work of Another and has eternal verities in view).
· Out of Christ’s mouth went a two-edged sword symbolizing God’s Word, which will be the standard by which all Christians will one day be judged. Christ is the living Word of God (John 1:1, 14) of which the written Word, which is also “living and powerful, and sharper than any two-edged sword” and capable of “piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” (Hebrews 4:12), is God’s complete revelation to man. In one sense, Christ and the written Word are one and the same. To intimately know the written Word is to intimately know Christ.
It is through the written Word that the Christian (1) is progressively sanctified, i.e., spiritually set apart (John 17:17; Ephesians 5:26), (2) passes from spiritual immaturity to spiritual maturity enabling him to “discern both good and evil” (Hebrews 5:12-14), (3) is transformed by the renewing of his mind enabling him to prove “what is that good and acceptable and perfect will of God” (Romans 12:2), (4) is able to “be filled [controlled] with the Spirit” to the saving of the soul (Ephesians 5:18-20 [Colossians 3:16]).
· Christ’s “countenance was like the sun shining in its strength,” which refers to His covering of glory — reflecting both His kingdom and His eternal state. This was how a select few of His disciples (Peter, James, and John) were privileged to see Him on the “high mountain” “transfigured before them” as recorded in Mark 9:2. Six days previously Christ had said to His disciples, “Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power” (Mark 9:1), and the three seeing Christ transfigured into His coming glory was the fulfillment of His prophecy.
This covering of glory is what Adam and Eve possessed before it was taken from them, revealing their nakedness, as a result of their transgression (Genesis 2:25; 3:7). And this covering of glory will be the possession of every Christian in a future day (Matthew 13:43; 1 Corinthians 15:42, 43; Philippians 3:20, 21).
Christ came to give life to those who were “dead in trespasses and sin” (Ephesians 2:1) and to once and for all destroy the last enemy to man, which is “death” (I Corinthians 15:22, 26; Hebrews 2:14, 15).
“Hades” in the Greek is the same as “Sheol” in the Hebrew, which was the place of the dead. Prior to the Cross, all who died went to this location, which was positioned in the center of the earth. This location had two compartments, one for the wicked [the unseen world] and the other for the righteous [Paradise]. When Christ died His spirit went to God, but His soul went to Paradise. When He rose from the dead, He transported Paradise into the “third heaven” with God. The wicked portion of Hades will be emptied after the Messianic Era (Luke 16:22, 23; 23:43, 46; John 19:30; Acts 2:27; 2 Corinthians 12:2-4; Ephesians 4:8-10; Revelation20:13).
_______________________________________ * Arlen L. Chitwood, www.lampbroadcast.org |